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THE PEDAGOGY OF ST. PAUL 
SE 
HOWARD TILLMAN KUIST, a.m., pu.p, 


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HEAD OF ST. PAUL 
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THE “PEDAGOGY 


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HOWARD TILLMAN KUIST. A.M.) ~PE 


PROFESSOR IN THE BIBLICAL SEMINARY IN NEW YORK 


NEW fee YORK 


GEORGE H. DORAN COMPANY 


COPYRIGHT, 1925, 
BY GEORGE H. DORAN COMPANY 


THE PEDAGOGY OF ST. PAUL 
oe 
PRINTED IN THE UNITED STATES OF AMERICA 


Dedicated to 
HERMAN HARRELL HORNE 
Educator—Teacher—F riend 
Who First Suggested the Present Study 


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FOREWORD 


By HERMAN HARRELL HORNE, pup. [warv.] 


Professor of The History of Education and The 
History of Philosophy, New York University 


There are those who say frankly that religion has 
no place in education, that education should be con- 
cerned with facts, not with faith. Many educational 
writers imply the same by omission of all references 
to religion in education. Such a view is short- 
sighted, in that it fails to see religion as a part of 
life, man as an heir of eternity, and the Scriptures 
as a portrayal of life in true perspective. 

The field of what. may. be called Biblical Pedagogy 
is practically an unworked mine. A few rich nug- 
gets of rare promise have been turned up here and 
there, an earnest of many discoveries sure to reward 
the worker who digs zealously. The Proverbs, the 
Psalms, the Prophets, the Law, the Gospels, the 
Epistles, are veritable treasures of educational wis- 
dom. These writings have nourished the souls of 
peoples for hundreds of generations. They are lit- 
erature of power rather than information. Their 
content, their aim, their methods await exploration, 
discovery, analysis, and presentation. The worker 
finds richest return both for himself and his readers. 
The Bible is the greatest collection of educational 
masterpieces we possess. Our very appreciation of 
the tutelage of Scripture has perhaps led us to neg- 
lect its pedagogical study. 

The most influential figure in human history, next 
to Jesus of Nazareth, is probably Saul of Tarsus. 


He became the accepted expositor and interpreter of 
Vil 


Vili FOREWORD 


Christianity. He did not lay a new foundation but 
he built upon the foundation laid by Jesus. Though 
some have gone so far as to regard him as the real 
founder of Western Christianity, he did not so re- 
gard himself, teaching instead: ‘‘Other foundation 
can no man lay than is laid in Christ Jesus.’’ St. 
Paul helped to give to Christianity what was essen- 
tial if it was to become a system of thought and a 
practical working organization as well as the life 
of God in the soul of man. Let any reader say some- 
thing about Christianity and he is likely to find him- 
self, perhaps unconsciously, quoting the phrases of 
Paul. Try it! At the moment it occurs to me to ask, 
‘What is Christianity?’’ and the answer comes: It 
is ‘‘the life hid with Christ in God.”’ 

The author of the present work, Dr. Howard Tull- 
man Kuist, sees that education without religion is 
incomplete,—lacking in dynamic and in goal. He 
also sees that the Bible is the source-book for much 
that is best in modern educational theory and prac- 
tice. He also recognizes in St. Paul a master teacher 
second in greatness only to the Master himself. He 
brings to his study a first-hand knowledge of his 
Greek New Testament, a scholarly technique of in- 
vestigation, organization, and presentation, and a 
readable, interesting, literary style. 

The critical reader will sense here a contribution 
of first importance among available literature to our 
knowledge of ‘‘the Pedagogy of St. Paul.’’ Let no 
reader be deterred by the practical term ‘‘Peda- 
gogy’’ in the title, doubtless used for alliterative 
reasons, from seeking here the profoundest possible 
educational insight concerning man’s wisest way of 
reaching his greatest goal,—the knowledge of God 
and the service of mankind. 

What influences shaped St. Paul as a teacher? 
What are his qualifications as a teacher? At what 
did he aim as a teacher? What are the psychological 


“at . 
—L 


- — ———— 


FOREWORD 1x 


elements in his appeal? What methods did he use? 
What results did he accomplish? How should his 
pedagogy be evaluated? What literature is avail- 
able on this subject? What similar studies are pos- 
sible? The interested reader will find answers to 
these questions, and many similar ones, in the fol- 
lowing pages. Especial attention is directed to the 
treatment of Romans 1-8 in Chap. VIII. 

The subscriber esteems it a distinct privilege and 
honor to have his name associated with this master- 
piece of scholarship in dedication and sponsorship. 
Each week during the winter of 1923-1924 our Sem- 
inar in the History of Modern Education would be 
thrilled with the exhibit of latest findings in this 
virgin mine. He confidently promises and predicts 
that all those who sense their indebtedness to the 
great ‘‘Apostle to the Gentiles’’ will be grateful to 
Dr. Kuist for this new and valuable portraiture of 
him as a teacher of the human race. 


Herman Harrecu Horne, 


New York City. 


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INTRODUCTION 


In the preface to his recent volume (1923) en- 
titled, ‘‘The Apostle Paul and the Modern World,’’ 
Francis G. Peabody calls attention to the fact that 
‘The Library of the Theological School in Harvard 
University contains more than two thousand vol- 
umes dealing with the life and letters of the Apostle 
Paul, or more than one for each year since his time, 
not to speak of the multitudinous commentaries and 
histories in which the teaching of Paul has an impor- 
tant place.’’ Asa brilliant gem excites interest and 
invites the closest scrutiny, so does the personality 
of the great apostle. His influence has spanned 
twenty centuries and encircles the globe. 

What place then is to be assigned to him in educa- 
tional history? Or, Is the Apostle entitled to recog- 
nition as an Educator at all? True it is that he did 
not discuss pedagogy, but of necessity he was faced 
by pedagogical problems! The purpose of this study 
is to bring together, somewhat more fully than can 
easily be found in one place elsewhere, the material 
for making an estimate of the man from a pedagog- 
ical point of view. The problem briefly stated is 
this: In the light of his times and his life work, what 
can be learned regarding the origin, nature, results 
and value of his pedagogy? 

It may be asked whether such an inquiry is worth 
undertaking. Pasteur is said to have glowed with 
enthusiasm whenever he read the life of an illus- 
trious person, and was kindled with the ambition to 
imitate him. He once said: ‘‘From the lives of men 
who have marked their passage with a trail of en- 
during light, let us piously gather, for the benefit 

X1 


Xii INTRODUCTION 


of posterity, every detail, down to the slightest 
words, the slightest acts calculated to reveal the 
guiding principles of their great souls.’ * 

Paul was a great soul who devoted himself with 
whole-hearted enthusiasm to teaching and influenc- 
ing men. That he succeeded is written boldly on the 
pages of history. It is in the detail of his life expe- 
rience as exhibited in his words and acts that we 
should discover how he taught and influenced men. 

It is not at all surprising to find instructive 
‘‘teaching situations’’ * in his career, e. g., at Antioch 
of Pisidia,* and on Mars Hill in Athens,* from which 
one may learn with profit how he sensed problems, 
found points of contact, secured interest, and cap- 
tured attention; how he framed and called forth 
questions; how he drew conclusions and shaped his 
appeals. In short, certain principles of modern 
pedagogy are discernible in his contacts, which in- 
vite most thoughtful study. 

Our present interest therefore is rather in St. 
Paul the teacher, than in the teachings of St. Paul. 
As an embodiment of Hebrew education; as a reflec- 
tion of that which was best in Greek culture in the 
first century; as a Christian teacher and traveler 
in the Roman world, St. Paul in his manifold experi- 
ences furnishes a study of genuine interest and of 
practical worth to the Educator. 

The following chapters have been worked out in- 
ductively. The historical sources of his racial 
heritage and educational environment were first in- 
vestigated, then ‘‘the cameo-like pictures of St. 
Luke and the self-revelations of St. Paul’s Epis- 
tles,’’ ° in their original Greek setting were examined 

1 Albert Keim and Louis Lumet: Louis Pasteur. Published by Stokes, 
New York, 1914. Cf. title-page. 

2 Horne: Jesus the Master Teacher. Published by Association Press, 
New York, 1920, which is largely the inspiration of the present study. 
Chi pps <a: 

3 Acts 13:13 ff. 


4Acts 17: 16-34. 
5 Stalker: The Life of St. Paul, p. 169. 


INTRODUCTION xili 


for evidence of his qualifications as a teacher, his 
pedagogical aims, his educational views, psycho- 
logical elements in his appeal, his pedagogical 
methods, and the results of his pedagogy. A critical 
estimate of the facts thus secured has led to a con- 
clusion concerning his rightful place in educational 
history. 

‘‘Thou therefore that teachest another, teachest 
thou not thyself?’’ This question propounded orig- 
inally to the Romans (2:21) is pertinent to-day and 
always will be. The Pedagogy of St. Paul though 
actually wrought out in a generation endures for- 
ever. 


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CONTENTS 


FOREWORD . , ; : ' : ‘ : DER 19 4 
INTRODUCTION . f f : : ( Y } Xl 
CHAPTER 

I THE SOURCES OF ST. PAUL’S PEDAGOGY . i eh 

II THE SOURCES OF ST. PAUL’S PEDAGOGY (Con- 
tinued ) merle ea a ea i eee 

III THE QUALIFICATIONS OF ST. PAUL AS A 
TEACHER ; } : : ‘ ’ \ 49 
IV ST. PAUL’S AIMS AS A TEACHER i ( ; 62 
V ST. PAUL’S EDUCATIONAL VIEWS. i } 82 

VI PSYCHOLOGICAL ELEMENTS IN ST. PAUL’S AP- 
PRAT, uk : } : f } i y 91 

VIL PSYCHOLOGICAL ELEMENTS IN ST. PAUL’S AP- 
| BEAL AC OUEMUCIL Dh ein Mu Swany A Ohne RCE 
VIII ST. PAUL’S PEDAGOGICAL METHODS . } pence 1 BS 
IX THE RESULTS OF ST. PAUL’S PEDAGOGY. ERNE WeS9 


X <A CRITICAL ESTIMATE OF ST. PAUL’S PEDAGOGY 146 
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THE PEDAGOGY OF ST. PAUL 


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THE PEDAGOGY OF ST. PAUL 


CHaptTer [ 


THE SOURCES OF ST. PAUL’S PEDAGOGY 


1. Racial Influences. 


Saul of Tarsus was conspicuously a son of his 
race. He could well say that he was a Hebrew of the 
Hebrews. He had advanced in the religion of the 
Jews beyond many who were of equal age with him 
in his nation, being more exceedingly zealous than 
they of the traditions of his fathers.? His whole 
training had been geared to the watchwords, ‘‘ Learn 
—teach; teach—learn.’’* To him, as to all the sons 
of Israel, piety and education were inseparable.* 
Education was the Handmaid of religion; religion 
was the sponsor of education. 

The principles of his religion and his education 
were the product of a remarkable history and are 
preserved in a unique literature. A study of this 
literature should reveal to us some of the sources 
of his pedagogy. The Bible as a whole may be de- 
scribed not only as ‘‘centuries of intense religious 
experience made poignantly articulate’’;* it is an 
educational code, and its history is a history of edu- 

1 Phil. 3:5. Contrary to Kauffmann, Jewish Encyclopedia, Vol. XI, p. 
79, who rigorously contends Saul was a Hellenist, not a Hebrew scholar, 
and refers to Phil. 3:5 as “a rather unusual term, which seems to refer 
to his ca alstit training and conduct.” (Cf. Acts 21: 893722 5 2.) 

geuteeh. 1 Literary Remains, p. 139. 


4 Wellhausen, Israclitische pe jiidische Geschichte, p. 159. 
5 Hough, Life and History, p. 56. 


21 


22 THE PEDAGOGY OF ST. PAUL 


eation.® ‘‘The genius of the Hebrew lay in his mas- 
terful absorbing function, by which he transformed 
and transfigured the products thereof in the alembic 
of his soul. Whatever served this instinct was util- 
ized and sublimated. He religionized everything 
into an ethical monotheism and preserved it im- 
mortally in a book, and with his pedagogical in- 
stinct, made his Holy God the world’s Educator.’ ” 

Saul had inherited from his race a strongly didac- 
tic nature. He was true to type. [idersheim’s char- 
acterization of this ‘‘peculiar people’’* well befits 
him: ‘‘Exeitable, impulsive, quick, sharp-witted, 
imaginative; fond of parable, pithy sayings, acute 
distinctions or pungent wit; reverent towards God 
and man, respectful in the presence of age, enthu- 
siastic of learning and of superior mental endow- 
ments, most delicately sensitive in regard to the 
feelings of others; zealous; with intensely warm 
Hastern natures, ready to have each prejudice 
aroused, hasty and violent in passion but quickly as- 
suaged.’’ ® 

He fell heir to a unique educational ideal.*®° Ags 
a Pharisee** he was brought up to consider the 
study and observance of the Laws of Jehovah as the 
supreme aim in life. ‘‘The honor of father and 
mother, acts of benevolence and kindness, hospital- 
ity to strangers, visiting the sick, devotions in 
prayer, promotion of peace among man and man, 
and study in general (remain intact against the 


beck Imber, U. S. Commissioner of Education Report, 1894-95, Vol. II, 
p. ; 

7 Simon, The Principle of Jewish Hducation in the Past, p. 8. 

8 Deut. 14: 2. 

9 Edersheim, Sketches of Jewish Social Life in the Days of Christ, p 89 

10 This ideal has been variously described: Giidemann, Jewish Hnecy- 
clopedia, Vol. V, p. 42, calls it “Moral and religious training.” Simon, The 
Principle of Jewish Education, p. 9, calls it “Religious culture.”’ Imber, 
U. S. Commissioner of Education Report, 1895-96, Vol. I, p. 701, describes 
it as a “sleepless care over the culture of the spiritual sense.’ Swift, 
Education in Ancient Israel, p. 62, sums it up in one word, “Holiness.” 
Kdersheim, Sketches of Jewish Social Life, p. 124, says, “To the pious 
Jew the knowledge of God was everything; and to prepare for or impart 
that knowledge was the sum total, the sole object of his education.” 

11 Acts 26:53 Phil. 3:5. 


THE SOURCES OF HIS PEDAGOGY 23 


exigencies of the world to come), but the study of 
the law outweighs them all.’’ 

This fundamental aim was to be attained, accord- 
ing to Josephus, by instruction in words and by 
exercises in practice.** The method of Saul’s edu- 
cation thus combined the theoretical and the prac- 
tical, learning with doing. It made its appeal jto 
the whole man: to the spirit—‘‘The fear of Jehovah 
is the beginning of knowledge’’;** to the mind 
—‘‘HWirst learn, then understand’’;* to the body— 
‘““Not learning but doing is the principal thing.’’ *° 
It therefore called for a response from the whole 
man: the emotions, the intellect, and the will. It 
involved feeling, thinking, acting. His education 
had sought not only to combine instruction in the 
positive truths of the ancestral faith with prepara- 
tion for the practical duties of life,*’ but it also had 
made these positive truths the controlling and 
dominating discipline both of the theoretical and the 
practical. It was religio-centric! Saul had there- 
fore inherited the unique contribution of ancient 
Israel to the treasure-house of education, namely, 
the principle of religious culture as the organizing 
center of all education, and as the ruling discipline 
for the cultivation of character and life.*® 

In his reverent survey of the history of his race 

12 Tract Kiddushin, fol. 89B. 

13 Shilleto, The Works of Flavius Josephus, Book II, pp. 242, 243. 
Josephus points out that various nations have chosen one or other of 
these methods: “Thus did the Lacedemonians and the Cretans teach by 
their exercises in practice, and not by words; while the Athenians and 
almost all the other Greeks made laws about what was to be done or 
left undone, but neglected exercising people thereunto in practice. The 
Jews carefully joined these two methods of instruction together; for he 
(Moses) neither left these exercises in practice to go without verbal 
instruction, nor did he permit the hearing of the law to proceed without 
exercises in practice.” (Against Apion.) 

14 Prov. 1:7; cf. 9:10. 

15 Tract Shabbath, 63a. 

16 Tract Aboth 1:17. 

17 Kennedy, Hastings’ Dictionary of the Bible, Vol. I, p. 646. 

18 For a succinct discussion of this point as it is related to the History 
of Education and the Modern Ideal, cf. Simon, The Principle of Jewish 
Education in the Past, p. 7 ff., paragraph beginning “Out of this has 


grown our Modern Educational Ideal,’’ etc. Cf. also 8. S. Laurie, His- 
torical Survey of Pre-Christian Education, Introduction, pp. 65-78. 


24 THE PEDAGOGY OF ST. PAUL 


Saul could not but have been appreciably influenced 
by the personalities and principles of the great mas- 
ter teachers of his fathers. What a succession of 
teachers Israel had! They represented almost every 
type of leadership among his people: the Legislator, 
the Priest, the Psalmist, the Prophet, the Scribe, the 
Wise! Their combined contributions to the cause of 
moral and intellectual culture provide ‘‘a catena of 
pedagogic principles without a parallel in ancient 
literature.’’ *® 

There was Moses, who won for himself the well- 
deserved title, ‘‘The Father of Wisdom.’’*° He pos- 
sessed forty-nine of the fifty divisions of wisdom. 
His personality fairly radiated the truth which he 
communicated.** As the mouthpiece of Jehovah,” 
he taught ‘‘by the power of a tremendous and im- 
pressive example,’’** in public** and in private,” 
by word ** and symbol,” by command ** and by act.” 
He sagaciously sensed the significance of critical sit- 
uations, and courageously shaped them to beneficent 
ends.* ‘T'o every Israelite he was as a prince among 
teachers.** He was Israel’s greatest schoolmaster. 
His influence on Saul’s pedagogical sense, therefore, 
was not a little. Paul refers to Moses (or quotes 
him) twenty-five times. When he stood before King 
Agrippa * he based his defense on the fact that he 

19 Kennedy, Hastings’ Dictionary of the Bible, Vol. I, p. 646. 

20 Lauterbach, Jewish Encyclopedia, s. v. ‘‘Moses: Personal qualities.” 
(Reference also to Megillah 18a; Leviticus Raba 1:15. 

21 Hx. 84: 27-85. Some one has defined Education as “The communica- 


tion of the truth by the contagion of personality.” 
22) FIX, o. we. Deut. 4: 14. “Constant repetition through Pentateuch of 


such phrases as, ‘“‘Thus shalt thou say’’; “Thus saith Jehovah’’; and “As 
Jehovah commanded Moses, so did he,” ete. 
23 Numbers 12: Ts Heb. B22.) 0. CL ‘Simon, The Principle of Jewish 


Education, p. 21. 

24 Wx. 19: 7-25: 24:1-11; 32: 3-35; Deut. 32, 33, etc. 

25 Lev. 16: 1-5 ff. : Me Ya 6 : 22-27, 8: 1-4 ff, ete. 

26 Hx. 19: 1-6; Deut. 1 31, 9-173 As 1- 24, ete. 

27 Hx. 7: 8-13; 17: 14-16; Numbers 15: 37-41; tie Vite Ty 8 © 

28 Ex. 14: 10-31; 20: 1-17; Deut. 1:18; 5: 1-21, etc. 

29 Hx. 15: 1-18, 22-26; 17: 1-7; Deut, 15: 17-19, ete. 

80 Ex. 82: 21- 35 ; Numbers 16: 1-50 (in this case ‘‘Morale’’), etc. 

81 Cf. Laurie, Pre-Christian Education, p. 66. “Moses was the greatest 
of schoolmasters.”’ 

82 See Acts 26: 22. 


THE SOURCES OF HIS PEDAGOGY 25 


‘¢stood unto this day, testifying both to small and 
great, saying nothing but what the prophets and 
Moses did say should come.’’ To Saul, Moses as a 
teacher, ‘‘mighty in his words and works,’’ was sig- 
nificantly real. 

The Priests exercised with their priestly function 
a powerful educative influence. Their long spotless 
linen robes * and solemn bearing ** clothed them 
with peculiar dignity. They projected the spiritual 
into the secular and the secular into the spiritual 
(sometimes at the baneful expense of the spirit- 
ual).*° When they were faithful in teaching ordi- 
nances,*° the law of Jehovah, worship,* and the fear 
of Jehovah,®* they ‘‘strengthened moral conscience, 
softened public manners, and educated society.’’ * 
They taught by symbol and ceremony,* by giving 
practical advice,** and in presiding over judicial mat- 
ters.” Their appeal was not so much to the con- 
science as to the feelings; not so much to the imagina- 
tion as to the emotions.** On this basis they sought 
to educate the will. ‘‘Keep the Law, carefully ob- 
serve the ceremonies,’’ was their never varying ex- 
hortation to the nation and individual alike.** They 
added their speech to the educative voices of the past 
that rang in the ears of Saul of Tarsus. But they 
exercised their influence on Saul also, in person. 
‘Then Paul took the men, and the next day, purify- 
ing himself with them, went into the temple, declar- 
ing the fulfilment of the days of purification, until 
the offering was offered for every one of them.’’ * 

No less was the educative influence of the Psalm- 
ists. It was in the sublimity and tenderness of ex- 


33 Ex. 28: 39-4 36 Mal. 2:1, 5-9. 
84 Bx. 29: 1- ne tod! Sict fla 37 Deut. 83:10. 
35 Jer. 5: 30, 31. 38 II Kings 17: 27-2 


8. 
39 Stade, quoted sn Montefiore in Laurie, Pre-Christian Hducation, p. 72. 
40 Bx. 29: 38- 46; Lev. 9: 22-24. 

41 Lev. 10:11; een 31: 9-13. 

42 Deut. 17: 8-13. 

43 Simon, The Principle of Jewish Education, p. 19. 

44 Kent, The Wise Men of Ancient Israel and Their Proverbs, p. 13. 

45 Acts 21: 26. 


26 THE PEDAGOGY OF ST. PAUL 


pression of the Psalms that Saul learned and was 
prepared to teach the ‘‘universal language of reli- 
gious emotion.’’** ‘‘The beauty of image, boldness 
of expression, and the brevity and elegance of He- 
brew poetry would render it wonderfully suitable 
to the romantie fervor of the youthful mind, more 
especially as to those characteristics are added, with 
uncommon freedom of metaphor and vividness of 
ornament, the blending of references to the natural 
objects of the country, the occupation of the people, 
the history of their nation, and the manners of com- 
mon life. The parallelisms of sentiment in the 
sacred hymns must greatly have assisted the learner 
in committing those hymns to memory.’’ * 

The Prophets too made their contribution to the 
teaching Ideal that built itself up into the conscious- 
ness of Saul. Like lofty peaks and majestic pyra- 
mids the Prophets arose above the common plane of 
ordinary life, into strong religious and pedagogical 
perspective. They were the masters of the art of 
persuasive speech.** They faced the task of open- 
ing blind eyes and deaf ears to the perception of 
truth.*® Theirs was the mission to impel weak wills 
to right living. They rubbed shoulders with their 
fellows and knew and understood them. They knew 
how to teach. They won attention not only because 
their enthusiasm was contagious, but because they 
called for and expected it. They introduced their 
lessons with: ‘‘Ho!’’*° ‘*Come near!’’?"* ‘‘Hear 
yer Behold it?s. oo) Dieter: Vet ie \ ghey ae 


46 Noyes, New Translation of the Book of Psalms, 8vo., Introduction, 
vi 


47 Benham, Hebrew Education. A lecture read before the Subscribers to 
the Sunday-School Union Library in 1848, p. 20. 

48 Beecher, The Prophets and the Promise, p. 132. 

49 Isa. 6:9; 42:18-25. The following references are merely suggestive, 
selected as typical in the Prophets indicated. It is suggested that such 
a study be made of all the Prophets still more extensively. 

50 Isa. 29:1; Aun 

51 Isa. 34:1. 

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THE SOURCES OF HIS PEDAGOGY 27 


awake!’’® ‘Arise, shine!’’*®* They utilized likely 
occasions to impart truth.’ They found points of 
contact in their immediate circumstances.** They 
chose concrete illustrations from life all about them, 
from nature’? and from history. They used 
pointed questions to probe sluggish minds.** They 
proceeded from the known to the unknown.” They 
used proverbs,® parables,®* figures of speech, to 
accommodate their truth to the understanding of 
their hearers. They employed visions,®* symbols,*’ 
object lessons, and dramatic actions ® to stir the 
imagination and touch the conscience. aney cast 
their messages into acrostics™ and poetic form, 
choosing the meter best adapted to their message. 7 
They atmosphered all their contacts with a tremen- 
dous earnestness.” They met adverse situations 
with a courage that defied their antagonists.** They 
spoke not because they had to say something, but 
because they had something to say.’* They were the 
spokesmen of Jehovah.” They clothed their words 
with a ring of authority that made their message 
glow with conviction.”* Who can read their mes- 
sages without being stirred and thrilled, unless one’s 


Heulsay Ol oO 17, ete. 

56.1sa. 52); 60: 3 

57 Jer. 7:1-7; 20: 1-6; 26:1-7, ete. 

58 Hzek. 24: 15- 18. 

9 Jer; 83-7 3\12.:8-10 3°13 2-23; 14.5 2-6, 

60 Micah 7: 18-20; Hosea 11: 1-4. 

61 Isa, 40 26,512, 27, 28; 53:1, ete. 

62 Isa. 28: 23-29. Is there not a possible parallelism between the use 
of this principle (apperception) here and the use of it by Jesus in the 
parable of the Sower, Mark 4: 1-20? 

63 Ezek. 18: 1-4 ff.; Jer. 381: 29. 

64Isa. 5:.1-73 27: 2-6: Hzek. 17: veo 24:1-5. 

65 Isa. 48: 18, 19; Jer. 2: LUT: ete. 

66 Jer. 1: 11, 12, 13 ff. ; 24: 110; Wek. yi 2, 37: 1-14, etc. 

67 Ezek. 4: 1-4; HD: 1-9, 

68 Jer. 13:12-14; 18: ee 86:1-8ff.; Ezek. 4:4ff., Off, B:1f., 


69 Jer. 13: 1-7 ff., 16: 1-4, ete. 
70 Cf. Lamentations 1-5. 
71 Cf. Swift, Education in Ancient Israel, p. 36. 
72 Of which I Kings 18 is typical. 
73 Jer. 88: 1-13; 21: Delete 
mene AS a Alphonso Smith, What Can Literature Do for Me? New York, 
af Amite e 
75 Isa. 6:6 ff.; were Lb 7 its: Bere en winiae 13 se ele, Gy OLGs 
76 Isa. 44: 6, 21; 45:1, 14; 48:17 


28 THE PEDAGOGY OF ST. PAUL 


eyes, too, are dull, and one’s ears heavy? Surely 
the alert mind of Saul not only grasped their tre- 
mendous truths, but read also the message of the 
personalities that gave form and living expression 
to those truths. Deissmann™ says: ‘‘The real char- 
acteristic of the man, the prophetic force of his reli- 
gious experience and the energy of his practical 
piety have been only too often underestimated.’’ 
He places Paul with the prophets, and likens him 
especially to Amos, the herdsman of Tekoa. That 
Paul spoke ‘‘as one of the prophets’’ is seen in his 
discourses, especially in that given in the synagogue 
at Antioch of Pisidia.”® 

The Seribes, whose activity began with the cessa- 
tion of that of the Prophets, had occupied themselves 
with plans for raising Hebrew thought to a higher 
intellectual plane.” ‘‘They caused the people to 
understand the law. . . . And they read in the book 
of the law of God distinctly; and they gave the 
sense, so that they (the people) understood the 
reading.’’*®° Through their influence, ability to 
write came to be generally accepted as the mark of 
an educated or learned man.** It has been said that 
through Ezra and the Scribes, the Jews became, in 
the words of Mohammed, ‘‘The People of the 
Book.’’ * The educative service of the Scribes was 
sternly practical. It required leisure and applica- 
tion: 


‘‘The wisdom of the Scribe cometh by opportunity of 
leisure, 
And he that hath little business shall become wise.’’ ** 


17 rk Ee Paul, p. 6. 
78 Acts 13: 
79 Seligsohn : Jewish Encyclopedia, Vol. XI, pp. 123, 124. 
80 Nehemiah 8: 
eet Ne Swift, 1 ecedoe in Ancient Israel, p. 81. Cf. also I Chron. 
82 Kennedy, Hastings’ Pith Dict., Article, Education. 
83 Weclesiasticus 38 : 24 


THE SOURCES OF HIS PEDAGOGY 29 


‘‘Howbeit he that hath applied his soul, 
And meditateth in the law of the Most High; 
He will seek out the wisdom of all the ancients, 
And will be occupied in prophecies. 
He will keep the discourse of the men of renown, 
And will enter in amidst the subtilties of parables. 
He will seek out the hidden meanings of proverbs, 
And be conversant in the dark sayings of parables.’’ ® 


The Scribes started a stream in its course that in 
Saul’s time flowed like a mighty river. ‘‘ Political, 
social, and religious life came to be dominated by a 
burdensome system of traditions, laws, and minute 
regulations, the external form of which instead of 
the spirit and underlying principles came to be the 
focus of interest and attention.’’** Thus Saul, ‘‘a 
Pharisee, a son of Pharisees,’’ *° was borne along by 
this mighty current which affected both his religious 
and educational principles. Beside the Bible, this 
vast aggregate of Hebrew lore and knowledge now 
in the process of accumulation became the content 
of his education, as we shall see.*’ 

The influence of Israel’s ancient Wise men on 
Saul’s pedagogy should not be underestimated. 
‘‘Gifted with a rare prudence and penetration, King 
Solomon is prominent not as the founder of an order 
of the Wise, but rather as the most conspicuous rep- 
resentative of that practical cleverness which Sem- 
itic antiquity designated as wisdom.’’ ** When Saul 


84 Eeclesiasticus 39: 1-3. 

85 Swift, Education in Ancient Israel, p. 84. For a contrary view see 
S. Schechter, Studies in Judaism, Chapter IV, ‘“‘The Law and Recent 
Criticism,” pp. 233-251, especially p. 248 ff. 

86 Acts 23: 6. 

87 ‘"The Talmud, that great written museum containing untold treasures 
of a civilized world of six bygone centuries, that wonderful and universal 
encyclopedia, which with the Mishna and Midrash which follow in its 
train, presents twice as many volumes as the Encyclopedia Britannica. 

Not the work of a few individuals, but a work of great scientific 
importance. It is a work by the whole Jewish nation, as well as by others 
who indirectly contributed to that remarkable gazette of the world. 

It is a tale of the struggle between light and darkness, between education 
and ignorance, with the final victory of the schoolmaster.’-—Imber, U. 8 
Commissioner of Education Report, 1894-95, Vol. II, p. 1808. 

rt ape ving The Wise Men of Ancient Israel, p. 19. Cf. also I Kings 


30 THE PEDAGOGY OF ST. PAUL 


of Tarsus studied the Book of Proverbs he had in 
his hands a repository of rich pedagogic experience, 
the oldest known text-book on pedagogy.®*® Here are 
sentences on education which were not written for 
one age but for all time. Here he found all life and 
all education regarded as a disciplinary process.*° 
Here, as in the other Wisdom Literature of his 
race,’ Saul found men who sought not merely to in- 
struct, but to educate; who aimed to develop sane, 
happy, and efficient men and women; who endeay- 
ored not only to impart knowledge but to train in 
experience.” This process having been begun and 
atmosphered in the home was to be continued at 
the hands of those who were instructed in wisdom. 
Jesus ben Sira ** expressed this wisdom thus: 


‘“My son, if thou wilt, thou shalt be instructed; 
And if thou wilt yield thy soul, thou shalt be prudent. 
If thou love to hear, thou shalt receive; 
And if thou incline thine ear, thou shalt be wise. 
Stand thou in the multitude of the elders; 
And whoso is wise, cleave thou unto him. 
Be willing to listen to every godly discourse ; 
And let not the proverbs of understanding escape thee. 
If thou seest a man of understanding, get thee betimes 
unto him, 
And let thy foot wear out the steps of his doors. 
Let thy mind dwell upon the ordinances of the Lord, 
And meditate continually in his commandments: 
He shall establish thine heart, 
And thy desire of wisdom shall be given unto thee.’’ 


The Wisdom Literature cemented and reénforced 
the foundation of that remarkable superstructure 


89 Kennedy, Hastings’ Dictionary of the Bible, Vol. I, p. 648. Gtidemann, 
Jewish Encyclopedia, Vol. IX, p. 571. 

90 Cf. Holtzmann, in Stade’s Geschichte des Volkes Israel, Band 2, 
Berlin, 1889, pp. 297, 298. 

91The Wisdom Literature is comprised chiefly of the books of Job, 
Proverbs, Ecclesiasticus, Ecclesiastes, and Wisdom o Solomon. 

92 Cf. Kent, Makers and Teachers of Judaism, p. 

93 Jesus ben Sira flourished in the first third of the second century B.C. 
Cf. Levi, Jewish Encyclopedia, XI, 389a. 

94 Ecclesiasticus 6: 32-37. 


THE SOURCES OF HIS PEDAGOGY ol 


which finally was organized into the school system 
of the Talmud,*”* which even in Saul’s day was al- 
ready exercising a strong influence, and which largely 
environed and shaped the training of Saul; a 
foundation to which Legislator, Priest, Psalmist, 
Prophet, Scribe, and Sage, each as an instrument of 
his holy God,** had contributed. This superstruc- 
ture was first domestic, then scholastic, in the train- 
ing it afforded. The fundamental pedagogical prin- 
ciples of this system, now in its development, as ap- 
plied in home and school, constitute our next points 
of interest. 


2. Domestic Influences. 


One impression that certainly projected itself into 
Saul’s pedagogical sense was the supreme impor- 
tance of the home as an educational institution. The 
personality of his parents and the atmosphere of his 
home were among the most potent educative factors 
in his early life. Long after he had left his home the 
fundamental principles of domestic education re- 
mained stamped in his consciousness.” 

First and foremost of these principles was the 
duty and responsibility of parents. ‘‘The modern 
Rousseauian theory that parents must win their 
authority over their offspring by the superiority of 
parental wisdom and goodness found no place in 
Hebrew thought. On the contrary, parents ruled by 
divine right.’’°* The mother kept the home. The 
chief responsibility for the education of the children 
fell upon the father as head of the household.*? On 


95 Spiers, School System of the Talmud, London, 1898, is an excellent 
brestina setting forth this system. 

96 Simon, The Principle of Jewish Education, p. 8. 

97 Cf. Eph. Hs 22-3836 9 1-4:3..Col.. 3348-20, 

98 Swift, Education in Ancient Tarsel,: ip, #5105) Cf. also Ecclesiasticus 
Se oO 1-13; Proverbs 1:8, 4: 1-4, 6: 20-22, 1$(41,.30 

99 His duties were fourfold: To bring up and rear his children in all 
branches of knowledge, to teach his son a trade, to compel his son to 
swim, and to care for his religious training and education. Cf. Imber, 
U. S. Commissioner of Education Report, 1894-95, Vol. II, p. 1813. 


32 THE PEDAGOGY OF ST. PAUL 


the other hand, the first duty of children was to 
honor and obey their parents absolutely.*° Con- 
trary also to Rousseau,*** child nature was consid- 
ered to be irresponsible, foolish, and rebellious. 
Stern discipline was advocated as the _ best 
teacher;*°* in this way the child’s will would be 
properly trained,’* and his life rightly ordered.’ 
Thus happiness and prosperity would follow, to par- 
ents and children alike,’®* attended by virtues not 
a few.*" 

Life in the Hebrew. home was a series of object- 
lessons. .Hach symbol, ceremony, and festival in 
family observance exerted an educative influence. 
The great reservoir of the child’s consciousness was 
stirred at the turn of every event. The order of in- 
struction followed the order of events. Interest and 
attention were aroused by an appeal to the child’s 
curiosity. The Mesusah,'* the unusual rites and 
utter change of food at Passover,’ the removal of 
the family to a tent during the feast of tabernacles, 
the candles at the feast of dedication, the good cheer 
and boisterous merriment at Purim, all called forth 
innumerable questions.’ The parents, seizing this 
moment. of excited curiosity, imparted that knowl- 


edge to the child which was so dear to themselves; 


100 Hx. 20:12; Heclesiasticus 3: 1-16, ‘7: 27, 28; Prov. 23 :223 
101 Emile, first sentence: “All is good as it comes from the hand of the 
Creator ; all degenerates under the hands of man.” 

102 Proverbs Pasa a5 

103 Proverbs 13: 24; 19:18: 22:6; 23: 138; 143.292 15; 

104 Ecclesiasticus 30: oe Proverbs 17: 10. 

105 Proverbs 20:11; 22:6. 

LOM O12) Proves (Loe Oe) DeUt oor wore. O. 

107 For a fine survey of this point, cf. Swift, Education in Ancient Israel, 
pp. 66-72. A thoughtful reading of Proverbs will reveal the large number 
of virtues taught. 

108 EKdersheim, Sketches of Jewish Social Life, p. 107, describes the 
Mesusah as a kind of phylactery for the house, serving a purpose kindred 
to that of the phylactery for the person; a small longitudinally folded 
parchment square on which, on twenty-two lines, Deut. 6: 4-9 and di > 13- 
21 were written. It was fastened at the door-post of every “clean’”’ 
apartment, and always was tound wherever the family was Pharisaically 
inclined. The father and all others going out or coming in would 
reverently touch the case and afterwards kiss the finger, speaking at the 
same time a benediction. 

109 Hx. 12: 25-27; 13: 8-10, 14-16. 

Saad U. S. Commissioner of Education Report, 1894-95, Vol. II, 
Pp. . 


102 - 


THE SOURCES OF HIS PEDAGOGY 33 


the origin of each festival, the meaning of each sym- 
bol and ceremony, as the case might be, in the his- 
tory and religion of their race. 

The process of retailing these traditions in story, 
by word of mouth, accompanied by all the added ex- 
pressions of the parent’s personality, stirred the 
child’s imagination and satisfied his credulity. His 
whole being was made to glow with loyalty and pride 
in the traditions of his race. His emotions being 
aroused, he began to express himself in word *” and 
in deed ;*** in reverence, prayer, and song. This imi- 
tative process was enhanced through the avenue of 
the eye** and ear by the sights and sounds in the 
hourly experience of the child.” The repetition of 
precept upon precept, line upon line, here a little, 
there a little, helped to make these experiences per- 
manent. The content of these stories and precepts 
pricked the conscience and educated the will. 
Thus obedience was inculeated, habit was formed, 
conduct was regulated, and the foundations of char- 
acter were laid. Pervaded by a continuous sense of 
the reality, holiness, purity, and graciousness of 
Jehovah in the manner and atmosphere of his home 
life, the child’s religious consciousness was awak- 
ened, stimulated, and nurtured. ‘‘Train up a child 
according to its nature, and even when he is old he 
will not depart from it,’’**’ was the dictum of the 
Wise. Whatever crises and experiences changed 
Saul’s religious views, he never got away from these 
fundamental principles of domestic education, for 
he made it a point to reaffirm his conviction that 
fathers should bring up their children ‘‘in the nur- 
ture and admonition of the Lord.’’ ** 

111 Psalm 78: 1-4 112 Deut. 6: 4-9. 

113 Philo says: “Hay ng been taught the knowledge of the laws from 
earliest youth, they tie in their souls the image of the commandments.” 

114 Deut. 4: 9. 

115 Deut. 11: 18-21. 

116 Josh. 4: 4-7; Deut. 6: 20-25, 


117 Prov. 22 
118 Ephesians 6: 4. 


Cuapter II 


THE SOURCES OF ST. PAUL’S PEDAGOGY 
(Continued) 


3. Scholastic Influences. 


What a rich and varied influence the Hebrew 
school system exerted upon the sons of Israel! In 
the first century a mental atmosphere had been 
created which brought it to full bloom. ‘‘ Education: 
eatholic, compulsory, and gratuitous’’ was the cry 
of the day. ‘‘Strenuously and indefatigably, the 
Pharisees advocated education; and by their un- 
ceasing efforts, hundreds of synagogues, colleges, 
and schools arose, not only in Judea but throughout 
the whole Roman Empire.’’* The ignorant were 
left without excuse. He who could not read was no 
true Jew! The Hebrew Scriptures had become a 
spelling-book; every Jewish community supported 
a school; religion itself was considered a matter of 
teaching and learning.* Centuries of educational 
practice had crystallized into a system! A study of 
the teacher, the pupil, the aim, and the method as 
uniformly presented in this system adds many in- 
structive points of interest to the present inquiry. 

To what greater eminence might a Hebrew youth 
of Saul’s time aspire than to be a teacher? Honor 
and obedience were due to parents; reverence and 
greater honor to the teacher. ‘‘Your teacher and 
your father have need of your assistance,’’ was the 
counsel to the pupil. ‘‘Help your teacher before 

1 Emanuel Deutsch, ‘“‘Notes of a Lecture on the Talmud,’ Chapter 8. 


Literary Remains, pp. 139, 140. 
2Cf. Wellhausen, Israelitische xi ih ae eg Geschichte, p. 159. 


THE SOURCES OF HIS PEDAGOGY 35 


helping your father, for the latter has given you only 
the life of this world, while the former has secured 
for you the life of the world to come.’’* The 
teacher was advised: ‘‘Let the honor of the pupil be 
as much to thee as thine own; and the honor of thy 
companions as much as the reverence for thy teacher 
and the reverence for thy teacher as much as the rev- 
erence for God.’’* Teachers were regarded as 
Lights of Israel, the Princes of the people, the Pil- 
lars of Israel. What ambitious youth would not 
aspire to become a teacher? 

The ideal teacher,’ then, as now, had a high 
standard set for him. He must be pleasant, prudent, 
wise, learned, well read, thoughtful; he must have a 
good memory; he must know how to frame questions, 
and answer readily ° and correctly; he must be open- 
minded, humble,’ open-hearted, and practical. He 
must be patient, kind,? and meek. He must be mar- 
ried and not young,” wholly devoted to the needs 
of the pupil. No woman could teach. Her sphere 
was the home. The teacher was expected to give his 
services gratuitously, or earn part of his living at 
least by some other livelihood.** 

The Hebrew equivalents for the various teachers 
are wonderfully suggestive of the exalted conception 


8 See Deutsch, quotation from the Talmud, p. 24. 

4 Tract Aboth IV, 17. (Taylor.) 

5 Tract Aboth V, 10 (Taylor): “The wise man speaks not before one 
who is greater than he in wisdom ; and does not interrupt the words of 
his companion; and is not hasty to reply; he asks according to canon, 
and answers to the point; and speaks on the first thing first, and on the 
last last; of what he has not heard he says, ‘I have not heard’ ; and he 
acknowledges the truth.” 

6 Tract Kiddushin 30a, ‘If one asks thee a question, do not stammer, 
but answer without hesitation.”’ 

7 Tract Maccoth XVII, 25, “I have learned much from my teachers, 
more from my associates, most from my pupils.” 

8 See Tract Erubin 54 B: “Unweariedly must the teacher explain a 
matter until the pupil thoroughly understands it.” (Spiers.) 

9Tract Aboth II, 6 (Taylor): ‘‘Hillel said... the shamefast is not 
fit to learn; nor the passionate to teach.” 

10 Tract Aboth IV, 20 (Spiers): “Instruction by young teachers is like 
sour grapes and new wine ; instruction by older teachers, however, is like 
ripe grapes and old wine.’ 

11 Cf. the article by Kandel and Grossmann, in Monroe’s Cyclopedia, on 
Jewish Education, Vol. III, p. 544. 


36 THE PEDAGOGY OF ST. PAUL 


of the teacher’s function. The Melamed Tinoketh ” 
—the teacher who goads the children by the rigid 
will of discipline; the Hazzan, literally ‘‘he who over- 
sees’? the training of the older children; Moreh, 
the guide who points out the way to be trod; Alef, 
the leader who goes before and leads the way; 
Rabbi, ‘‘My Master,’’ literally ‘‘My great one,”’’ 
who taught by the power of his example.** The 
teacher’s function thus conceived was not to inform 
the mind or to impart knowledge for its own sake, 
but to train up the pupils to self-activity, by goad- 
ing, overseeing, guiding, leading, and by exempli- 
fying to them the Ideal. This is pedagogy par 
excellence.** 

On the part of the pupil, both industry and the 
most painstaking application were required in 
study.” The sages recognized four classes of pupils: 
‘There are four characters in those who sit under 
the wise: a sponge; a funnel; a strainer; and a bolt- 
sieve. A sponge, which sucks up all; a funnel, which 
lets in here and lets out there; a strainer, which lets 
out the wine and keeps back the dregs; a bolt-sieve, 
which lets out the pollard (bran) and keeps back 
the flour.’’*° The pedagogical applications of this 
classification are apparent. Still other character- 
istics of pupils are suggested: ‘‘There are four char- 
acters in scholars. Quick to hear and quick to for- 
get, his gain is canceled by his loss; slow to hear 


12“A term which in Biblical times denoted a teacher or instructor in 
general (e. g., Psalm 119: 99 and Prov. 5:18), but which in the Talmudic 
period was applied especially to a teacher of children, and was almost 
invariably followed by the word ‘tinokot’ (children).’’—Lauterbach, in 
Jewish Encyclopedia, Vol. VIII, p. 448. 

13 For a fuller consideration of these terms cf. U. S. Commissioner of 
Education Report, 1894-95, Vol. II, p. 1816 ff., and Kennedy, Hastings’ 
Dictionary of the Bible, Vol. I, p. 650. 

14“Since Paul came from Tarshish he must have had a Babylonian 
education ; and also in the school of Gamaliel the Babylonian system was 
adopted, he (Gamaliel) having been one of the disciples of the great 
Babylonian Hillel, whose deeds and teachings resemble those of Christ.” 
Imber, p. 1809. 

15 See Tract Aboth II, 16. “Set thyself to learn Thorah, for it is not 
an heirloom unto thee.” See also Aboth III, 11. 

16 Tract Aboth V, 21 (Taylor). 


THE SOURCES OF HIS PEDAGOGY 37 


and slow to forget, his loss is canceled by his gain; 
quick to hear and slow to forget, is wise; slow to 
hear and quick to forget, this is an evil lot.’’ ” 

The aim of education as it was projected into 
Saul’s consciousness has been sufficiently described 
already.** It was further reflected, however, in the 
methods which were the great guiding principles for 
the attaining of the Hebrew ideal. 

All methods were employed to fix knowledge ac- 
curately and permanently in the memory, either di- 
rectly or indirectly. Instruction was chiefly oral,’ 
for ‘‘to speak aloud the sentence which is being 
learned fixes it in the memory.’’*°? Oral instruction 
also helped to create atmosphere: ‘‘As a small chip 
of wood sets fire to a large one, so the younger pupils 
sharpen the older, or just as steel whets steel, so 
is one scholar sharpened by another.’’*° The dif- 
ferent senses were all regarded as important 
avenues of the learning process. ‘‘The Jews had 
learned,’’ says Graves, ‘‘to make a practical appeal 
to various memories through the different senses— 
to the visual memory by reading, the motor by pro- 
nunciation and writing, the auditory by hearing, and 
the musical by singing the portions to be com- 
mitted.’’** As further aids to memory, various 
mnemonic devices were employed: acrostics,”’ catch- - 
words, rimes, and rhythm.” 

““Non multa sed multum’’ is the great underlying 
principle that these schoolmasters proclaimed.** To 
this end, concentration and thoughtfulness in study 

17 Tract Aboth V, 18 (Taylor). 

18 Cf. above under “Racial Influences,” p. 22, note 10. 

19 Benham, Hebrew Education, p. 27, discusses this point splendidly. 

206 Both of these statements are quoted from the Talmud in the article 
mith ya) Education, in Monroe’s Cyclopedia of Education. (See Tan- 

21 Graves, History of Education, Vol. I, p. 129. 

22Good examples in Biblical literature are the 119th Psalm and 
Lamentations. 

23 For instance: ‘‘Alef, Beth, learning follows wisdom; Gimel, Daleth, 
be kind to the poor,” etc. (See Jewish Hncyclopedia, Article Pedagogics, 


Vol. IX, p. 572.) 
24 Deutsch, Literary Remains, p. 140. 


38 THE PEDAGOGY OF ST. PAUL 


were enjoined: ‘‘If you attempt to grasp too much 
you grasp nothing at all,’’* and ‘‘He who studies 
hastily and crams too much at once, his knowledge 
shall diminish; but he who studies by degrees or 
step by step, shall accumulate much wisdom and 
learning.’’*® Brevity in imparting knowledge was 
also suggested: ‘‘Always teach your pupils in the 
shortest possible manner.’’*” Conciseness was also 
recommended, so that far-fetched digressions might 
be avoided and that a superfluity of words might 
not confuse the thought.” 

The principle of association was employed. Vivid 
appeals were made to the Oriental imagination of the 
pupils in teaching the alphabet by associating with 
each word some tale of childish fantasy.” This tale 
always had some moral or religious application 
which not only served to fix the letter in the memory 
but also remained permanently associated with it. 
it is no wonder that the idealistic spiritual educa- 
tion thus implanted in the heart of the child inspired 
later the grown Hebrew to endure temptation as well 
as persecution. 

The keynote of this method is most aptly decribed 
in the Latin maxim, ‘‘ Repetito mater studiorum.’’ 
Reviews and plenty of them, was the constant prac- 


25 Tract Kiddushin 17, A (Spiers), Megillah 6, B (Grossmann). 

26 Laurie, Pre- Christian Education, p. 97. 

27 Pesachim 3, B, and Chullin 63, B Fe age 

28 Laurie, Pre- Christian Education. Cf. p. 

29 The Letters of Rabbi Akibah, or The Powis Primer as it was used 
in the Public Schools two thousand years ago. Discovered and translated 
by Rabbi N. H. Imber, 1896, in U. S. Commissioner of Education Report, 
1895-96, Vol. I, p. 702 ff, This is a fascinating and suggestive article. Is 
it possible that Saul may have been taught according to the methods of this 
primer? A typical instance of instruction taken from this primer is as 
follows: ‘‘As the A, or Aleph, heard and saw how the Lord said unto the 
A, ‘Why art thou silent? and the A replied, ‘Because I do not count for 
much, as I represent only number one, while the other letters represent 
much, as B number two, G number three, D number four, and so on.’ 
Then said the Lord, ‘Be not afraid, as thou art the king of ail the letters; : 
thou art one, and I am one, the law is one, and with thee will I give it 
to Israel my people who are called one (Nation), as the first letter of 
et Ten Commandments is the A in the word “Anochi’—“I am the Lord,” 
ete.’ 

30 Hastings’ Dictionary of the Bible, Vol. I, p. 651. 


THE SOURCES OF HIS PEDAGOGY 39 


tice.** ‘*T'o review one hundred and one times is 
better than to review one hundred times,’’ was a 
favorite saying. ‘Thoroughness and perseverance 
were urged. ‘‘Turn it again and again (the Torah), 
for everything can be found therein; study it, get 
old and gray with it, and never depart from it, for 
there is no better gauge of a moral life than the 
a orah.?? *? 

‘‘Learning by rote,’’ says Laurie,* ‘‘was an in- 
evitable and leading characteristic. ... We can 
easily understand that instruction of this kind must 
have inflicted a grievous burden on young minds and 
crushed out all spontaneity of life. Doubtless this 
was quite understood and intended by the author- 
ities: all were to be cast in one mold.’’ Yet as 
Swift ** appropriately remarks: ‘‘We should never 
lose sight of the fact that passages which the boy 
would be required to learn by heart, setting forth 
the details of rites and laws, ... were in many 
cases merely descriptions of acts the pupil had wit- 
nessed from his earliest years, . .. this memoriz- 
ing of the law in its threefold content, ceremonial, 
civil, and criminal ... was in reality a distinctly 
socializing process.”’ 

In the Rabbinic school, training in discussion and 
argumentation was united with memorization. 
‘<The professors did not deliver lectures which the 
disciples, like the student in ‘Faust,’ could comfort- 
ably take home in black and white. Here all was life, 
movement, debate; question was met by counter- 
question, answers were given wrapped up in alle- 


81 Haggith IX, 6 (Gtidemann, quoted in Jewish Encyclopedia, Vol. V, 
p. 43). “It is well known that in Mishnic Hebrew the characteristic word 
for both ‘to learn’ and ‘to teach’ is sannah, ‘to repeat,’ whilst misnah 
(properly een is ‘instruction.’ The Biblical Hebrew words are 
tamdah, ‘to learn’ ; ‘to teach’; sinnen, ‘to inculcate’ ; ; horah, ‘to instruct,’ 
ete.” Box, Wie eion alin Biblica, s. v. “Education,” col. 1191. 

32 Tract’ Aboth V, 82 (Taylor). See also Tract Sanhedrin, fol. 99a, 
(Goldschmidt). 

33 Pre-Christian Education, p. 93. 

84 Education in Ancient Israel, p. 97. 


40 THE PEDAGOGY OF ST. PAUL 


gories or parables, the inquirer was led to deduce 
the questionable point for himself by analogy—the 
nearest approach to the Socratic method.’’ * 

It was in the Rabbinic college at Jerusalem that 
Saul was brought up ‘‘at the feet of Gamaliel and 
instructed according to the strict manner of the 
law’’ * of his fathers. It was here that Saul ac- 
quired his peculiar dialectics,*” his antithetic and 
piquant style of instruction,®* and his characteristic 
brevity which leaves many things to be supplied by 
the reader.*® It was in the catechetical atmosphere 
of this environment that he was trained in submit- 
ting cases and asking questions. ‘‘The questions 
might be ethical: ‘What was the greatest command- 
ment of all?’ or casmstic: ‘What must a man do or 
leave undone on the sabbath?’ or ceremonial: ‘What 
did or did not render a man unclean?’ ete.’’* It 
was here too that he became well versed in the 
stories of mystical interpretation, that he might be 
able to answer such questions readily by citing these 
allegories as luminous examples.** Here he also 
learned how to draw conclusions and apply the 
argumentative principles adhered to so rigorously 
by the Rabbis, which often involved hair-splitting 
distinctions and ingenious twisting of texts.” 

In Gamaliel, religion and its handmaid, education, 
was exhibited to Saul as a concern of one’s whole 
life. Gamaliel was the grandson of Hillel, the 
founder and head of the liberal school known by 
his name. The grandson was distinguished for his 

35 Deutsch, Literary Remains, p. 24. 

86 Acts 22: 3. 

37 On this point ef. Neander, History of the Planting and Progress of 
the Church, Vol. I, pp. 80, 81. Also Fosdick’s translation of Hug's Intro- 
duction, pp. 511, 512. 

38 Tholuck, The Life, Character, and Style of the Apostle Paul, p. 42. 

39 Cf. Michaelis, Introduction, Part I, p. 165 

40 Plumptre, in Smith’s Dictionary of the Bible, pp. 1167, 1168. 

41 Polano, The Text of the Talmud, Selections, p. 245, The Law and 
Tig twa are initiated into the principles of this logic, and especially its 
terms, by Bashuysen in his Clavis Talmudica Maxima, Panovie, 1714.”’— 


Tholuck. With this also may be compared Baring-Gould, A Study of St. 
Paul, pp. 54-57. 


THE SOURCES OF HIS PEDAGOGY 41 


lofty character, enlightened mind, and breadth of 
learning.** He imbued the instruction in Jewish 
law more fully with the spirit of practical life. 
Perhaps his son Simeon (possibly St. Paul’s own 
classmate) expressed this spirit best in his saying, 
‘‘Not learning but doing is the chief thing.?? # 
Gamaliel was called ‘‘The Glory of the Law’’ and 
was esteemed as the last of the great Rabbans of 
Israel. Before his time the teachers stood to in- 
struct; he introduced the novelty of sitting to give 
his lessons.“ 
Some of his best known sayings are: 


*‘Make to thyself a master, and be quit of doubt; and 
tithe not much by estimation.’ 47 

(Taylor interprets this as follows: Let duties be defined 
as far as may be by rule; let doubts be resolved by author- 
ity; leave as little scope as possible for personal bias and 
the temptations of self-interest. ) 

*‘Excellent is Thorah study together with worldly busi- 
ness, for the practice of them both puts iniquity out of re- 
membrance; and all Thorah without work must fail at 
length, and occasion iniquity.’’ 48 


He demanded sincerity and a high moral stand- 
ard of his pupils. ‘‘Rabban Gamaliel had issued a 
proclamation: ‘A disciple who is not inwardly the 
same as outwardly will not be allowed to enter the 
house of study.’ ”’ * 

His classification of pupils according to different 
varieties of fish is interesting.*” 


43 Acts. 5: 34-39. 

44 Tract Aboth I, 17. 

45 Tract Sotah, XV, 18: ‘When Rabbi Gamaliel died, the glory of the 
law ceased.” 

46 Tract Megillah, fol. 21. 1. Cf. also Lightfoot’s works, Vol. VII, pp. 
4-4 


-48. 

47 Tract Aboth I, 17. See Taylor, Sayings of the Fathers, p. 38. 

48 Tract Aboth II, at 

49 Berach. 28:1, Cohen’s translation, fol. 21a. Cf. also Strassburger, 
Pp 166, Geschichte der Erziehung und des unterrichts bei den Israeliten, 

reslau, 1885. 

49a See Jewish Encyclopedia, Vol. V, pp. 558, 559. 


42 THE PEDAGOGY OF ST. PAUL 


1. ‘A son of poor parents who has learned everything 
by study but who has no understanding is like an unclean 
fish’’ (ritually uneatable), 7. e., useless. 

2. ‘‘A son of rich parents who has learned everything 
and who possesses understanding is like a clean fish,’’ 2. e., 
useful. 

3. ‘‘A pupil who has learned everything but does not 
know how to reply is like a fish from the Jordan,”’’ 1. e., 
provincial. 

4, ‘A pupil who has learned everything and knows also 
how to reply is like a fish from the great ocean,’’ 4. @., 
cultured. 


Gamaliel believed in teaching by the avenue of the 
eye as well as the ear. He had hanging on the walls 
of his room various tablets showing different shapes 
and figures of the moon.” 

Gamaliel was an enthusiastic student of Greek lit- 
erature, considerably free from the ordinary nar- 
rowness of the Pharisees.* Contrary also to their 
spirit, he took a special pleasure in the beauties of 
nature. His freedom of spirit went so far that when 
he made a visit at Ptolemais he did not hesitate 
‘to bathe in an apartment where stood a statue of 
Venus. Being asked by a heathen how he could 
reconcile this with his law, he gave the liberal and 
sensible answer: ‘The bath was here before the 
statue; the bath was not made for the service of the 
goddess, but the statue was made for the bath.’ ”’ ” 

His discourse before the Sanhedrin,” in which he 
sets forth his convictions about the course to be 
taken in dealing with the Christians, is most prudent 
and sagacious. He gave neither a negative decision 
nor a verdict in their favor. He was willing to sus- 

50 Cf. Spiers, The School Pare of the Talmud, p. 34. Reference to 
Misnah Rosh Hashanah, II, 

51 “It is said that among Hie pupils of the celebrated Gamaliel there 
were five hundred who studied the philosophy and the literature of 
Greece.” See Dictionnaire de Pedagogie, lere Partie, Article Juifs. See 
Compayre’s History of Pedagogy (Payne), p. 11, and footnote. 


52 Cf. Tholuck, p. 43 
63 Acts 5: 34-39. 


THE SOURCES OF HIS PEDAGOGY 43 


pend judgment till further light could be thrown 
upon this new phenomenon. 

Certainly the instruction and personality of such 
a teacher must have exerted a great influence upon 
the susceptibly eager mind and heart of Saul of 
Tarsus and instilled into his consciousness many 
ideas and principles that later found expression in 
his remarkable teaching qualities. This fact will 
become more and more distinct as our study pro- 
ceeds. 


4, Cultural Influences. 


Saul was a Pharisee indeed, but a Hellenistic 
Pharisee, ‘‘of Tarsus in Cilicia, a citizen of no 
mean city,’’ * ‘‘a Roman born.’’* ‘‘As the colored 
threads in the weaver’s loom flashed to and fro till 
the eye could not follow, so the three threads of this 
boy’s life’’—J ewish, ‘‘The thread of the centuries’’; 
Greek, ‘‘The thread of beauty’’; Roman, ‘‘The 
thread of Empire’’—‘‘crossed and re-crossed till 
they were all blended in one wonderful pattern in 
the brain of this boy—the mind that was to become 
one of the swiftest, most daring, and yet tenderest 
that have ever lived.’’ ° 

For a cosmopolitan mission his preparation had 
been cosmopolitan. ‘‘He came from a classical seat 
of international intercourse, and his home itself was 
to him from childhood a microcosmos, in which the 
forces of the great ancient cosmos of the Mediter- 
ranean world were all represented.’’*’ His tradi- 
tional Hebrew training had given him the teacher’s 
technique, as we have seen. It remains for us to 


564 Acts 21: 39. 

55 Acts 22: 28. 

56 Matthews, Paul the Dauntless, p. 31. 

57 “In the streets, in the market, all nations met, jostled, and talked 
in a babel of many tongues. There were beautiful, straight-nosed, oval- 
faced Greeks, bullet-headed Romans, dark-eyed Armenians, fair-haired 
fresh-looking Celts from Galatia, and sallow, almond-eyed men of Turanian 
ancestry.”—Baring-Gould, A Study of St. Paul, p. 45. 


44 THE PEDAGOGY OF ST. PAUL 


note briefly how his life in Tarsus awakened within 
him the teacher’s sense of appreciation, and that his 
contact with the surge of the Roman world gave him 
the teacher’s vision. 

Strabo says that ‘‘the inhabitants of Tarsus were 
so zealous in the pursuits of philosophy and the 
whole circle of Greek study that they surpassed 
even the Athenians and Alexandrians, and indeed 
the citizens of every other place which can be men- 
tioned, in which schools and lectures of philosophers 
and rhetoricians were established.’’ ** Does not this 
source throw light on Paul’s experience as related 
in Acts 21: 27-Ch. 22? In 21:37 Paul addresses the 
chief captain evidently in Greek, for the captain re- 
plies in surprise, ‘‘Dost thou know Greek?’’ Paul 
answers, ‘‘I am a Jew, of Tarsus,’’ just as though 
he meant to say: ‘‘ Who could live in Tarsus and not 
know Greek?’’ The question of Saul’s Greek learn- 
ing has been much disputed. Ramsay” believes 
that since Paul’s father was a Roman citizen he was 
aman of wealth and importance in Tarsus. If this 
were true, Saul had abundant opportunity to take 
advantage of all the cultural influences Tarsus had 
to offer. Sihler raises the question,” ‘‘Why shrink 
from the assumption that he had some course with 
a grammatikos in his native town, before he essayed 
a graduate course in Hebraism and Pharisaism at 
Jerusalem? I believe he heard the Septuagint every 
Sabbath at Tarsus. ... He picked up Greek as 
easily as an American ‘child of Scandinavian or 
German descent would gain English in Fort Wayne, 
St. Louis, or St. Paul. % On the other hand Hem- 
sen “* limits any inference as to the extent of Saul’s 
Greek learning by two reasons. ‘‘First, the Hel- 
lenistic Jews ‘kept themselves at a ereat distance 

58 Strabo, Geogr. XIV, 5, 13. 

59 Ramsay, St. Paul the Traveler and Roman 625. p. 31. 


60 Biblical Review, October, 1923, Vol. III, 
61 Hemsen, Der Apostel Paulus. ‘Cf. pp. 1- 1 





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THE SOURCES OF HIS PEDAGOGY 45 


from the Greeks. In the case of Paul, too, there is a 
peculiar improbability of any very intimate connec- 
tion with the Greeks, as he belonged to a family of 
very rigid Pharisaical principles. But secondly, 
Paul was sent away from the influences of Tarsus 
when he was between ten and thirteen years of 
age.’’° Deissmann * also would limit Paul’s contact 
with Greek life in Tarsus. He stresses the artisan 
and craftsman in Saul, citing Acts 18:3, and the 
passages which state that he earned his whole 
living by the work of his hands, as evidence that 
his contact with broader cultural influences was 
very limited. 

With regard to his quotations from Greek Litera- 
ture,** Moulton refers to the discovery of Dr. Ren- 


62 Henke, on the question as to whether Paul was or was not well versed 
in Greek literature, says: “It is not to be determined by his number of 
quotations from the Greek authors; but by the general structure of his 
style, by his mode of argumentation, and by the whole arrangement of his 
Jee lee Henke’s Translation of Paley’s Hore Pauline, Remarks, pp. 

“40. 

63 Deissmann, St. Paul: A Study in Social and Religious History, p. 
50 ff. Also a number of references in his Licht vom Osten, 4th edition, 
Tiibingen, 1923. 

64 There are three of them: 

I. Acts 17: 28, ‘For we are also his offspring,’’ quoted in his discourse 
before the Athenians on the Areopagus. This quotation is either from the 
Phenomena of Aratus (270 B.C.), fifth line, or from the Hymn to Jupiter 
by Cleanthes (800 B.C.), fourth line. Since St. Paul used “certain even 
of your own poets,’ might he not have referred to both poets? It would 
be natural for him to quote from Aratus, as he was a Cilician; it would 
also be natural for him to quote from Cleanthes, because he had resided 
at Athens, and St. Paul was now addressing an Athenian audience. Since 
both quotations are near the beginning of the two poems, they would be 
easily recognized by his hearers. 

I Cor. 15: 33, “Evil companionships corrupt good morals.’’ Clement 
of Alexandria (200 A.D.) calls this ‘‘a tragic Iambic line’ (Stromata I. 
14), and the historian Socrates (489 A.D.), Hist. Eccles. III. 16, ascribes it 
to a tragedy of Euripides (480-406 B.C.), a line not to be found in his ex- 
tant writings, but possibly original with him. (See Meineke, Fragm. Comic. 
Graec., Vol. IV, p. 182.) But Jerome, Letter LXX. 2 (420 A.D.) and 
Eusebius (3840 A.D.) attribute it to Menander, and refer it to his lost 
comedy of Thais. Possibly it may have been first composed by Euripides 
and copied from him by Menander. (See Lewin, Life and Epistles of St. 
Baul Volyd, ps 401) 

Ill. Titus 1:12, “Cretans are always liars, evil beasts, idle gluttons.” 
This is to be found in the Concerning Oracles of Epimenides (600 B.C.) 
[according to Diogenes Laertius (200 A.D.), Book I. 109, and according 
to Chrysostom (407 A.D.), Homily III. 1. 12-14]. It also occurs in the 
Hymn to Zeus by Callimachus (285 B.C.), verse 8. The latter is evidently 
a quotation from the former. “The evil beasts,” etc., is found in Hesiod, 
Theogony, line 26, applied to shepherds. Downes suggests that 
Epimenides may have borrowed from Hesiod, and Callimachus from him. 
See Schaff, The Nicene and Post-Nicene Fathers, First Series, Vol. XIII, 


. 528. 
Clement of Alexandria (200 A.D.), Stromata I. 14, says: “. . . Epimen- 


46 THE PEDAGOGY OF ST. PAUL 


dall Harris in one of his Syriac manuscripts of a 
passage in which two of these quotations are found 
together: ° 


‘A grave have they fashioned for thee, O Zeus, highest 
and greatest, the Cretans, always liars, evil beasts, idle 
gluttons. But thou art not dead, for everlastingly thou 
livest and standest; for in thee we live, and move, and have 
our being.’’ 


How far these quotations prove Paul’s reading in 
Greek Literature is not easy to say. Moulton sug- 
gests, however: ‘‘If you found an Knglishman say- 
ing, ‘To be or not to be: that is the question,’ you 
could not inevitably prove he had read Hamlet. It 
might be he got the tag out of a newspaper. If, 
however, he continued the speech beyond that line, 
it would be a little better evidence that he knew his 
Shakespeare. . . . He was just the sort of a man to 
search the literature for traces of these higher 
things.’’ °° To all of which the present writer would 
add this question: What about the learning and the 
example of the illustrious Gamaliel? Is not he the 
key to the problem? We can well believe he not only 
gave direction by hint and comment, but that the 
stimulus of his example sent Saul enthusiastically 
into the cultural sources of Greek literature with 
which he was more or less acquainted from his ear- 
liest days in Tarsus. 

In the cosmopolitan atmosphere of Tarsus, Saul’s 
pedagogical sense was considerably enhanced. On 
the practical side of life he had learned a trade, 
ides the Cretan, whom Paul knew as a Greek prophet, whom he mentions 
in the Epistle to Titus, where he speaks thus: ‘One of themselves, a 
prophet of their own, said, The Cretans are always liars, evil beasts, slow 
bellies.’’”’ Concerning which Coxe says in a footnote: “Though Canon 
Farrar minimizes the Greek Scholarship of St. Paul, as is now the fashion, 
I think Clement credits him with Greek learning. The apostle’s example 
seems to have inspired the philosophical arguments of Clement, as well as 
his exuberance of poetical and mythological quotation.” 


65 Moulton, From Egyptian Rubbish Heaps. London, 1916, p. 66. 
66 Ibid., p. 67. 


en 


THE SOURCES OF HIS PEDAGOGY 47 


and had acquired a language. The impact of Greek 
life all about him, the sights and sounds and the 
countless impressions of innumerable experiences 
enriched his imagination and awakened the teacher’s 
sense of appreciation in him. His contact with the 
surge of the Roman world gave him a knowledge of 
men and an insight into human nature, and beside 
all this a vision that encompassed the world, a vi- 
sion colored indeed by his Pharisaic nature, but one 
which became clarified and real when the truth had 
made him free. — 

To summarize: The racial influences which 
shaped and qualified St. Paul’s Pedagogy are 
sourced in a remarkable history and are preserved 
in a unique literature. He inherited from his race a 
strongly didactic nature and a unique educational 
ideal. “The practice of Israel’s educational leaders 
through the centuries was in the process of crys- 
tallizing in Saul’s day into a system. This system 
largely environed and shaped his training first in 
the home, then in the school.» Home education in- 
volved such principles as these: The absolute author- 
ity of parents by divine right; strict obedience of 
children according to divine command. Stern dis- 
cipline was regarded as the best teacher. Instruc- 
tion followed the order of events in the nature of 
object lessons explained orally, by using the mo- 
ment of excited curiosity to impart knowledge. The 
child’s imagination being stirred, his credulity satis- 
fied and his emotions aroused, he began to express 
himself in word, deed, reverence, prayer, and song. 
Imitation, repetition, and obedience formed habit, 
regulated conduct, and laid the foundations of char- 
acter. Thus the child was brought up ‘‘in the nur- 
ture and the admonition of the Lord.’’ The scholas- 
tic influences which shaped the training of Saul 
might be mentioned as: a passion for universal edu- 
cation among his people, the preéminence of the 





48 THE PEDAGOGY OF ST. PAUL 


teaching profession, high standards of teaching, and 
an exalted conception of the teacher’s function. 
Instruction was chiefly oral, and characterized by 
brevity and conciseness on the part of the teacher. 
Knowledge was secured by encouragement of con- 
centration, thoroughness, thoughtfulness, associa- 
tion, and repetition on the part of the pupil, for the 
sake of fixing knowledge accurately and permanently 
in memory. In the Rabbinic College discussion and 
argumentation by questions, answers, allegories, and 
parables were united with memorization. As Saul’s 
teacher, Gamaliel exhibited religion and education 
as concerns of one’s whole life. He had a lofty char- 
acter, enlightened mind, and breadth of learning. 
He was strongly practical in spirit, and was es- 
teemed as the last of the great Rabbans of Israel. 
He introduced the seated posture of the teacher in 
Israel, and enlivened his instruction by wise sayings. 
fife demanded sincerity and a high moral standard 
of his pupils. He imparted knowledge by eye as well 
as ear. He was an enthusiastic student of Greek 
literature. He influenced Saul considerably, as is 
seen in his later experience. This traditional He- 
brew training having given Saul the teacher’s tech- 
nique, the cultural influences of Tarsus awakened 
within him the teacher’s sense of appreciation, and 
his contact with the surge of the Roman world gave 
him the teacher’s vision, distorted at first by his 
Pharisaic nature, but clarified and focused when the 
truth had made him free. Then Saul of Tarsus be- 
came Paul the Teacher, as it is now for us to see. 


Cuapter III 


THE QUALIFICATIONS OF ST. PAUL 
AS A TEACHER 


The teacher is called to teach, and the teaching 
situation is the teacher’s best medium of refraction. 
All aglow under the urge of his aim, the teacher un- 
consciously reveals himself—personality is released, 
every ability is summoned, his knowledge is tested, 
culture disclosed, and his whole training is focused 
in an endeavor to achieve his end. 

St. Paul insisted on calling himself a teacher as 
well as an apostle. Does his experience justify 
this claim? It seems to have been a habit of his life 
to turn his daily experiences into teaching situa- 
tions. He was not unique in this respect, for he was 
only one among many who devoted themselves to 
such an activity. But he is unique in that he stands 
with a few other towering geniuses far above his 
contemporaries.” 

What a revelation it is to follow him in his many- 
sided career! He taught in the Jewish synagogues,? 
by a river-side,* in a prison® (surrounded by the 
cold, bare walls of a prison, he sent warmly radiant 
instructions to his disciples!),° in the market-place,’ 
on a hill-top,® in a school,? in an upper chamber in a 

SU Tim. 242s 1 Cord 3173 Acts: 16 3:35. 

2 An interesting study at this point would be a comparison of Paul and 
the other apostles as teachers; Paul and Jesus as teachers; Paul and the 
contemporary Jewish teachers (Gamaliel and Josephus), the Hellenistic 
Philo, the Grecian Dio of Prusa and the Roman Epictetus, etc. 

Se Acts 9: 202°13:5, 143.14: 13 172173 28:26 3-19: 8, ete. 

4 Acts 16:13. 

5 Acts 16: 25 ff. 

6 His Prison Epistles are: Philippians, Ephesians, Colossians, Philemon. 

7 Acts 17:17. 

8 Acts 17 ;: 22, 


9 Acts 19: 9. 
49 


50 THE PEDAGOGY OF ST. PAUL 


Greek city,’ from a staircase, in a council cham- 
ber,” in a court- room, ‘* on shipboard,” in a private 
dwelling in Rome.® He taught in public,** and in 
private,’” and from house to house.** He instructed 
individuals *® as well as crowds,” groups of men,” 
groups of women,” and mixed groups.” He taught 
especially on the Jewish sabbath,** and on the first 
day of the week,”® from morning till evening,”* until 
midnight,*? and ‘‘even till break of day.’’ In the 
groups that he taught there were Hebrews,” 
Greeks,?? Romans, barbarians; friends,” foes,*® 
and strangers;** there were philosophers,” sooth- 
sayers,*° orators,” jailors,*® prisoners,” slaves,* the 
sick,** soldiers,** and sailors;** women devout,** hon- 
orable,* and industrious; *° rulers,*’ magistrates,* 
governors,*? a King and Queen. His life was one 
teaching experience after another. He taught when- 
soever an occasion presented itself, wheresoever he 
happened to be, and whomsoever came within the 
sphere of his influence. He was a world teacher. 
His voice was silenced centuries ago, yet its tone 
is distinctly heard around the world to-day. He 
being dead yet speaketh! 


10 Acts 20: 8. 81 Acts 28:1 


11 Acts 21: 40. 32 Acts 20: 7-37; cf. Gal. 2:9. 
12 Acts 224/380-2321 4h, 33 Acts 23: 1-10. 

18 Acts 25: 6,23. 84 Acts 17: 20. 

14 Acts 27. 85 Acts 17:18. 

15 Acts 28: 31. 386 Acts 16:16 ff. 

16 Acts 20: 20; 18: 28. 37 Acts 24:1. 

£7 Gat 2.52: 88 Acts 16: 19-34. 

18 Acts 20: 20. 89 Acts 16: 25 

19 Acts 26: 27 ff. 40 Cf. Philemon, v. 10. 
2 Acta 1435415 17 222%, 41 Acts 14:8 ff. 

21 Acts 15: 4. 42 Acts 28:16. 

22 Acts 16: 18. 43 Acts 27: 21. 

23 Acts 21: 5. 44 Acts 13: 50. 

24 Acts 13:14; 16: 13, ete. 45 Acts 17: 12. 

25 Acts 20: 7, etc. 46 Acts 16: 14. 

26 Acts 28: 23. 47 Acts 18: 7. 

2 Acta Gieize.. 20 tyéee bike 48 Acts 16: 35 f. 

28 Acts 18:16 ff. ; in’ 10; 22:1ff., etc. 49 Acts 23:83; 24: 10. 
29 Acts 17:16 ff.” 50 Acts 25 : 13. 


380 Acts 28: 380. 

51 Cf. Chapter IX, The Results of His Pedagogy, where a study is made 
from the quantitative standpoint, on the basis of present-day statistics; 
a study first made and suggested by Dr. H. H. Horne, in Jesus the Master 
Teacher, pp. 200, 201. Chapter XXVI, “The Significance of Jesus in Hdu- 
eational History.” 


HIS QUALIFICATIONS AS A TEACHER 51 


But what was there about this man, so much be- 
loved and so hated, that gave him such preéminence 
as a teacher? 

First of all, he knew men. His knowledge of 
human nature is to be seen in his recognition of 
individual and racial differences among men, and his 
ability to distinguish between different dispositions 
and temperaments.” This fact conditioned his 
points of contact and shaped his methods of ap- 
proach. For instance, among the Jews he used the 
history which was so dear to them to remove any 
prejudice and create a favorable attitude toward 
him; ** he used the language and customs which they 
loved so much to conciliate them; ** he used the name 
of his teacher and called attention to his training 
to gain authority;* he utilized his Pharisaic align- 
ment to win supporters and create a dispute in his 
favor; °* he quoted from his personal experience to 
correct wrong impressions concerning him.** Among 
the Romans he used the fact of his citizenship to 
gain prestige,** to establish sympathy,°® and to carry 
through his purpose.*° He appealed to the curiosity 
of the Greeks by reasoning in their market-place 
about his ‘‘new teaching,’’ and consequently won a 
hearing; then adapting his address to their mode of 
thinking, he won their interest and prepared them 
for his point by quoting from their literature. He 
had learned how to become all things to all men °— 


a very desirable characteristic of a true teacher. 


52 Cf. I Cor. 9: 20-22. For a consideration of his conception of human 
patter see Chapter V, “His Educational Views.’ 


8 Acts 13: 16-23 ff. 58 Acts 16: 37 ff. 
i) A CUSH EDEN nies a ek ttc 59 Acts 22: 25-29. 
55 Acts 22: 8. 60 Acts 25: 10-12; 28:19. 
66 Acts 23: 6,7 ff. at 15: 61 Acts 17: 16-34. 


57 Gal. 1: 12- 24: 1-21. 

62I Cor. 9:19- bo. “For though I was free from all men, I brought 
myself under bondage to all, that I might gain the more. ‘And to the 
Jews I became as a Jew, that I might gain Jews; to them that are under 
the law as under the law, not being myself under the law, that I might 
gain them that are under the law; to them that are without law, as 
without law, not being without law to God, but under law to Christ, that 
I might gain them that are without law. To the weak I became weak, 
that I might gain the weak: I am become all things to all men, that I 
nay by all means save some.” Cf. also I Cor. 10: 38. 


52 THE PEDAGOGY OF ST. PAUL 


This knowledge of men was enhanced by his ability 
to perceive, to recall,* to imagine,” to conceive,” 
to discern,®*’ and to reason.® ‘These several windows 
of his consciousness were open to the zephyrs of 
human individuality which stirred the atmosphere 
all about him. His great spirit, moved and touched 
by what he sensed, responded with all the manhood 
that was in him, reéenforced by a will sometimes 
fiery, indeed, but motivated and ‘‘atmosphered’’ by 
a love which knew no bounds (except toward ‘‘the 
enemies of the cross of Christ’’). 

Paul had not only a profound knowledge of men; 
he knew what he taught. The subject-matter of his 
teaching had been crystallized into his life by a 
unique experience. We have already seen that the 
focal center of his education was the Hebrew Bible.® 
He had mastered it. All his knowledge centered in 
or radiated from it. His experience on the road to 
Damascus had precipitated a Person into that cen- 
ter.” Henceforth, for Paul, Christ was the heart of 
all life and all education.” 


““Christ is the end, for Christ was the beginning, 
Christ the beginning, for the end is Christ.’’ 


63 Acts 17:22; 27:10. “‘@ewpém is used primarily not of an indifferent 
spectator, but of one who looks at a thing with interest and for a purpose. 
As denoting the careful observation of details @ewpém can even be con- 
trasted with opaw, in so far as the latter denotes only perception in 
general (as resulting principally from vision) .’’—Thayer. 

64 Cf. Acts 16: 1-3 and 20:37 with II Tim. 1: 38-6. 

65 Acts 26: 26-29. 

66 Gal. 4:20. amopéouae Cf. Thuc. 5, 40, 3; Xen. Hell. 6:1, 4; Hat. 
3, 4, 179. To be at a loss with one’s self, to be in doubt; not to know 
how to decide or what to do—to be in doubt. In this case Paul was 
called upon to pe his conceptual powers to the utmost. 

67 Acts 14: “Perception as denoted by id#v when conceived of as 
completed ee the sensuous element to be forgotten and abides merely 
as an activity of the soul. Hence oléa, second perfect of eciéw, signifies 
not ‘I have seen’ but ‘I know.’ ’—-Thayer. 

68 Acts 24: 25. 

69 Cf. Chapter I ‘‘Domestic and Scholastic Influences.” 

70 Acts 9:3-8. He often repeated the story of this transforming life 
experience, Acts 22:6, 11; 26:12-18. Cf. also I Cor. 9:1; 15:8. 

71 “Paul says in I Cor. 9:1 and II Cor. 5:16 that he had seen Christ. 
This expression, however, does not warrant the belief that he saw Christ 
before his crucifixion, but according to Neander and Hemsen, it may refer 
to the event mentioned in Acts 9: 3 ff.’—Tholuck. 

72 Frederick W. H. Myers, St. Paul, p. 53. 


- —E—— ee 


HIS QUALIFICATIONS AS A TEACHER = 53 


He went forth teaching a knowledge which he had 
received at first hand. He knew not only about it, 
he knew it/™ This is evidenced by the ring of con- 
viction and authority in his speech which frequently 
becomes strongly dogmatic; ** by his ability to quote 
from memory * and to relate historic facts to each 
other in their true perspective as he spoke; “ by his 
claim to interpret those facts correctly; ” by his con- 
tinual references to the great characters of the Old 
Testament, among whom are Abraham,’ Moses,” 
David,® and the prophets; ** by his knowledge of 
Christ, which he claimed had come to him directly in 
a ‘‘personal experience, divine in its origin, per- 
sonal to himself, and effectual.’’ ** He knew where- 
of he spoke! 

Both knowledge of men and of subject-matter seem 
to have held an important place in Paul’s conception 
of the teacher’s function. Among other qualifica- 
tions of leaders in the church he required that they 
be ‘‘apt to teach,’’ ** an expression peculiar to Paul, 
by which he evidently meant to indicate that the 


78 Cf. Phil, 338-11. 

74 #H.g., Gal. 1: 8, 9. 

75 “‘How much the education of the Apostle availed for giving him a 
comprehensive knowledge of the Bible, we perceive in his remarkable, 
copious, and ready use of all parts of the sacred writings, and in the 
additional fact that he ordinarily quotes from memory. Koppe, who 
regards the Epistle to the Hebrews as the production of Paul, has collected 
88 quotations from the Old Testament, of which it is thought probable 
that at least 49 were cited from memory. Koppe is also inclined to the 
opinion, and so are more recent interpreters, as Bleek (Introduction to 
the Epistle to the Hebrews, p. 343) and more especially Schulz (cf. Halle 
Literary Journal, 1829, No. 104), that every one of Paul’s citations 
without one exception is made from memory. Bleek has shown more 
clearly than any other that often the Apostle’s memory referred not to 
the text of the Septuagint, but to that of the original Hebrew.’’—Tholuck. 

76 Acts 13: 16-22 ff. 

77 Acts 18: 45, 46; II Cor. 10: 8; 11:10; Gal. 2:9 ff.; I Thess. 2: 13-16. 

78 Rom. 4; Gal. 3: 5-20; 4: 21-31. 

TIM Cor, 3! 12-18 Acts 13's 39: 

80 Acts 13: 22, 34, 86; Rom. 4:6. 

81 Acts 28: 23. 

82 Gal. 1:12. Cf. Burton, Commentary on Galatians, 1:12. 

Sai Tim, 3<23 If Tim. 2: 24, didax7rixov, “One who possesses every- 
thing that fits him for teaching, including also the inclination (Plitt: 
“inclined to teach’) or the ‘willingness.’”’—Hofmann. Cf. Meyer on 
I Tim. 3:2. Bengel said: “Hoc non solum soliditatem et facilitatem in 
docendo, sed vel mazime patientiam et assiduitatem significat.” According 
to Thayer, the word is found elsewhere only in Philo, De. Praem. et 
Poenis. 4., not in classic Greek. 


54 THE PEDAGOGY OF ST. PAUL 


ideal leader should possess those qualities which 
would make him a teacher: firm yet reasonable ad- 
herence to convictions, skill, great patience, and un- 
tiring perseverance. (Cf. Bengel’s comment on this 
word above.) When his followers looked at Paul 
they could see his conception of the teacher, as well 
as his teaching, personified. Who but a genius,— 
a genius who was yet a humble follower,—could 
say: ‘‘Be ye imitators of me, as I also am of 
Christ?’’ ** 

There has been an unwarranted amount of schol- 
arly conjecturing about Paul’s physique, a correct 
idea of which is most likely to be found not in sub- 
jective statements about it (as limited as they are in 
the sources), but rather in the quantitative facts of 
his life experience. True it is that he ‘‘preached the 
Gospel the first time’”’ to the Galatians ‘‘because of 
an infirmity of the flesh’’; * yet at Lystra (a city of 
Galatia) he was given an ovation and received as 
the Greek god Hermes because of his eloquence.* 
At Corinth his enemies taunted him by saying, ‘‘ His 
bodily presence is weak and his speech of no ac- 
count,’’ *’ while at a neighboring city the unbiased 
strangers and Athenians led him to their chief speak- 
ing-place and gave him an earnest hearing.®** True 
it is that he had a ‘‘thorn in the flesh,’’ °° whatever it 
was; some of the conjectures are: some bodily ail- 
ment, such as epilepsy, ophthalmia, headache, tooth- 
ache, stones, hemorrhoids, melancholia, leprosy, neu- 
rasthenia, malarial fever, hysteria, etc.; persecu- 

84I Cor. 11:1. (Cf. also 10: 23-32, with which this verse is properly 
connected for setting.) ‘Excepting Heb. 4:12, meunrys is in N. T. peculiar 
to St. Paul (4:16; Eph. 5:1; I Thess. 1:6; 2:14), not found in LXX. 
Everywhere it is joined with ylveo@ac, which indicates moral effort: 
‘Strive to behave as I do.’’’—Robertson and Plummer, Commentary on 
I Corinthians (International Critical Commentary Series). 

85Gal. 4:13. “It was a bodily weakness that gave occasion to his 
preaching to the Galatians, either by detaining him in Galatia longer than 
he had intended, or by leading him to go there contrary to his previous 
plan.”—Burton, Commentary on Galatians, p. 238. 

86 Acts 14: 12. 

87 II Cor. 10: 10. 


ss Acts 17:16, 21 ff. 
69 TI Core 12 217 ff; 


HIS QUALIFICATIONS AS A TEACHER 55 


tion; carnal longings; spiritual trials, ete.°° Yet 
even this has proved to be a significantly effective 
point of contact rather than a weakness in Paul as a 
teacher, for it not only made him at one with suf- 
ferers in Corinth, but has ever since linked him in a 
peculiar bond of sympathy with thousands of other 
sufferers the world over. Each one has seen in that 
thorn his own weakness, which becomes a point of 
departure for the Apostle to teach a lesson of faith 
and comfort on the true meaning and ennobling 
glory of patient suffering. Paul knew how to make 
even his weaknesses effectual object lessons in teach- 
ing. 

When one considers, besides this, the quantitative 
facts of his life experience: his persecutions, priva- 
tions, hardships, fatiguing journeys, perils, labors, 
travails, ‘‘anxiety for all the churches,’’ the result 
is most impressive.** In the light of these facts 
Paul was no ‘‘shambling invalid,’’ but a ‘‘man of ex- 
traordinary physical equipment, endowed with amaz- 
ing powers of bodily endurance, a Christian Sam- 
son giving exhibition of physical stamina unique in 
the annals of mankind.’’ ” 

Whatever may have been the quality of Paul’s 
voice, it was effective, as is seen in the various sit- 
uations in the Acts. It was a voice which carried 
conviction,” courage, and persuasion.** At times it 


90 For a list of conjectures on this point see Lias, Introduction, p. 13 ff., 
of his Commentary on II Corinthians, in the Cambridge Bible for Schools 
and Colleges. Lightfoot, Commentary on Galatians, p. i186ff. Stan- 
ley, Commentary on Corinthians, p. 547ff. Plummer, Commentary on 
II Corinthians 11:7, International Critical Commentary Series. 

Se lied a Oven gill: is [san errata 

92 Jefferson, The Character of Paul, p. 21. Chapter II, ‘““‘What We 
Know and What We Do Not Know,” is especially to the point. Some of 
the “scholarly conjectures’? on Paul’s physique are: Renan, who ealls Paul 
‘an ugly little Jew.” Jowett: “A poor decrepit being, afflicted perhaps 
with palsy; the creature, as he seemed to spectators, of nervous sensi- 
bility.”’ Raphael paints Paul on Mars Hill as a man of commanding 
presence. A pen picture in Acta Pauli et Thekla (possibly of the second 
century A.D.), Chapter 1:7, is: “Of a low stature, bald (or shaved) on 
the head, crooked thighs, handsome legs, hollow-eyed; had a crooked nose; 
full of grace; for sometimes he appeared as a man, sometimes he had the 
countenance of an angel.” Dialogue of Philopatris (in the time of 
Julian) : ‘The Galilean with the bald head and the aquiline nose.” 

93 Acts 13:46; II Cor. 3:12; 7:4. 94 Acts 26: 28. 


56 THE PEDAGOGY OF ST. PAUL 


became sharp and censorious,® at times loud and 
commanding,® at other times earnest and deliberate. 
(Was the tone of his voice monotonous? ‘‘And 
there sat in the window a certain young man named 
Eutychus, borne down with deep sleep, and as Paul 
discoursed yet longer ... he fell down from the 
third story, and was taken up dead.’’ Acts 20: 9.) 
If Paul’s eyesight troubled him, his eye had at least 
a ‘‘soverning power.’’*’ His gaze was searching, 
attention-commanding and scrutinizing. You might 
almost call it a ‘‘speaking eye.’’ In each of the cases 
cited in the Acts, his eye both saw and “‘spoke.”’ 
To analyze the many-sided character of Paul is 
far beyond the scope and limits of this chapter. We 
may, however, name with profit some of the features 
in his ‘‘frame of mind,’’ some of the ‘‘principles’”’ 
upon which he acted which are of special interest 
from the pedagogical point of view.** An interesting 
study of character from this standpoint can be made 
by the use of such a chart as Betts has prepared.* 
T'o check off the positive and negative qualities sug- 
gested in this chart reveals an overwhelming pre- 
ponderance of positive qualities over the negative. 
Even the negative qualities in Paul’s case have their 
place in the light of his mission. For instance, Paul 
was dogmatic and in a certain sense one-sided, yet 
he was so in the best sense, as Schaff**’ says of 
Athanasius: ‘‘He was a man of one mold, one idea, 
... as the same is true of all great men who are 
borne along with a mighty and comprehensive 

95 Acts 23: 8, 4. 

96 Acts 14:10. 

97 Acts 13:9; 14:93; 23:1. (Cf. also II Cor. 3: 7-13.) “Paul saw in 
the whole being of the man closely scrutinized by him, in his look, gesture, 
ed of pene his confidence of being saved, i. e., healed.”’—Meyer, on 

98 Butler says, ‘“‘By character is meant that temper, taste, disposition, 
and whole frame of mind from which we act in one way rather than in 
another way; those principles from which a man acts, when they become 
fixed and habitual in him, we call his character. And consequently there 
is a far greater variety in men’s characters than there is in the features 
of their faces.’’-—Angus, p. 120. 


99 Betts, How To Teach Religion, pp. 18-21. 
100 Schaff, History of the Christian Church, Vol. III, p. 890. 





THE APOSTLE PAUL 
From the painting by Rembrandt 


© bala 
a 
? _ 
ey Es 


{4 ' a 
eft nuk a sy 
ka este tid 
a e 


‘\% “4 


a 3 a Hig ay oe 


mae ad i mie . 


<w 


re 






HIS QUALIFICATIONS AS A TEACHER = 57 


thought and subordinate all others to it. So Paul 
lived and labored for Christ crucified, Gregory VII 
for the Roman Hierarchy, Luther for the doctrine of 
justification by faith alone, and Calvin for the idea 
of the Sovereign grace of God.’’ It is in this sense 
that Paul was dogmatic. What he taught was so 
vitally real, so absolutely essential, so critically eter- 
nal in its consequences, that he could brook no rival. 
If need be, he must be intolerant! On the other 
hand, his open-mindedness is to be seen in his atti- 
tude toward matters that were important yet non- 
essential. For instance, his advice concerning the 
marriage of virgins: ‘‘I have no commandment of 
the Lord, but I give you my judgment. ... And I 
think that I have the Spirit of God.’ *” 

Paul is not to be defended for his difficulties with 
his associates (e. g., John Mark,'” Barnabas,'” 
Peter **). These difficulties are to be recognized and 
acknowledged. Would that every teacher had the 
common sense to dispose of difficulties of this nature 
as effectually as Paul did! That Paul was deeply 
human, a man among men, blazes forth from the 
sources, in his actions and words. He had a plenti- 
ful supply of ‘‘good brown earth’’ in his nature, as 
well as the Spirit of God. ‘‘Men call him a saint, 
but he was far from perfect.’’*% ‘‘I am the chief of 
sinners,’’ was his testimony.*” 

Who ean read either the Acts or his Epistles with- 
out being convinced of his superior mental equip- 
ment? What are the tests of intellectual superior- 
ity? ‘‘Originality, penetration, soundness of judg- 
ment.’’*°*? Each of these qualities is to be found in 
Paul’s thinking. 

Paul’s originality is not in the content but in the 
form of his thinking. He always insisted that his 


101] Cor. 7: 25-40. 103 Acts 15: 37-41. 
102°Acts 13213-15238. 104 Gal, 2: 11-21. 
105 Jefferson, The Character of Paul, p. 31. 

106 I Tim. 


: om 
107 Horne, Leadership of Bible Study Groups, pp. 8-11. 


58 THE PEDAGOGY OF ST. PAUL 


Gospel had come to him by revelation. Yet Stal- 
ker ?°° says: ‘‘We owe to him hundreds of ideas 
which were never uttered before.’’ His hfe was a 
constant passion for truth, and his extraordinarily 
versatile mind cast that truth into teachable form; 
hence his style, of which Farrar says, ‘‘ All that has 
been written of the peculiarities of Paul’s style 
may, I think, be summed up in two words—zntense 
individuality.’’ *°° Hausrath correctly observes: ‘‘It 
is hard to characterize this individuality, in whom 
Christian fullness of love, rabbinic keenness of per- 
ception, and ancient will power so wonderfully min- 
gle.’”?**° Originality, penetration, and sanity fairly 
leap forth from Paul’s thought as expressed in his 
use of language, which Farrar calls ‘‘the style of 
genius, if not the genius of style.’’ ** 


‘“‘The absorption in the one thought before him, which 
makes him state without any qualification truths which, 
taken in the whole extent of his words, seem mutually ir- 
reconcilable; 77% the dramatic, rapid, overwhelming series 
of questions, which show that in his controversial passages 
he is always mentally face to face with an objection; 14% 
the centrifugal force of mental activity, which drives him 
into incessant digressions and goings off at a word, due to 
his vivid power of realization; *** the centripetal force of 
imagination, which keeps all these digressions under the 
control of one dominant thought;7**® the grand confusions 
of metaphor; 1° the vehemence which makes him love the 


108 Stalker, Life of St. Paul, p. 108 

109 Farrar, The Life and Work of St. Paul. Cf. Excursus I, “The 
Style of St. Paul as [Illustrative of His Character,” in which he hag 
gathered a collection of varying estimates of the style of the great Apostle, 
from many notable sources. Pp. 689-693. This quotation is from p. 692. 

110 Hausrath, Der Apostel Paulus, p. 502. 

111 Farrar, The Life and Work of St. Paul, Vol. I, p. 623. 

112 The following references to the Epistles are partly suggested by 
Farrar, partly by the present writer to supplement and substantiate 
Farrar’s statements. Romans 9-11. 

118 Rom. 3: 21-313; ch. 10. 

114 Phil, 2:5-11. In this case the word is “who,” on which Paul “goes 
off”? into one of the most profound Christological passages in his Hpistles. 

115 II Cor. 2: 14-16; 12: 1-3, 12-16; Eph. 4: 8-11; 5: 12-15. f. Paley, 
Hore Pauline, 6: 3. 

216 II Cor. 3:1; Col. 2:6; ete. 


HIS QUALIFICATIONS AS A TEACHER = 59 


most emphatic compounds; 1’ the irony 14* and sarcasm; 12° 
the chivalrously delicate courtesy ;1°° the overflowing sym- 
pathy with the Jew, the pagan, the barbarian—with saint 
and sinner, king and slave, man and woman, young and 
old; ?*+ the passion, which now makes his voice ring with 
indignation 17? and now break with sobs; ?** the accumula- 
tion and variation of words, from a desire to set forth the 
truths which he is proclaiming in every possible light; *** 
the emotional emphasis and personal references of his 
style; **° the depressed humility passing into boundless 
exultation ; +*°—all these are due to his natural tempera- 
ment, and the atmosphere of controversy and opposition 
on the one hand, and deep affection on the other, in which 
he worked.’’ +14 


When one takes into account the fact that Luther 
awoke Europe from the slumber of centuries with a 
word of Paul, ‘‘The righteous shall live by faith,’’ 
(an idea first expressed in the Old Testament,’ but 
re-stated and reaffirmed by Paul as the central point 
of his teaching ***), and observes that whenever men 
have re-discovered this truth for themselves in the 
mighty utterances of the Apostle, something has 
happened within them, it is no wonder that Stal- 
ker *° characterizes him as ‘‘the greatest thinker 
of his age, if not of any age.’’**° 


117 Especially compounds in wwép-, xata-, émi-. Cf. Thayer’s lists of 
verbs compounded with these prepositions, at the close of his discussions 
of these yey and others. 

118 I Cor. 4:8; Il Ror. 11: 16-20, ete. 

119 Phil. 3:2; Gal. Pale I Cor. 14: 36, ete. 

120 1° Cor. ad) 1-3; “Philemon vs. 4-7, 8 ff. ; Phil. 1: 1-11; 4: 1-3. 

121 Cf. passages listed under third and fourth paragraphs of this chap- 
ter, foctnotes No. 3 to 51. 

122 Cf. Gal. chs. 3, 4. This is especially characteristic of Paul in his 
two Corinthian Epistles, where he unveils his own heart as nowhere else. 
Cf. also II Tim. 2-4. 

128 Gal. 4:19, 20; II Tim. 4:16 ff. 

124 Gal. 5: 19-24; "Eph. 6 : 10-20. 

1251 Cor. 9: 1-27. 

126 II Cor. 2:14; Rom. £: 25. 

127 Gen. 15:6; Hab. 2: 

128 “The righteous ait: live by faith.” Rom. 1:17; Gah .3< 11 $f. 
Heb. 10: 88. 

129 Stalker, Life of St. Paul, p. 105. 

130 Dionysius Longinus (213?- 273 A.D.) speaks thus of the eloquence of 
Paul: “The following men are the boast of all eloquence of Grecian 
genius, viz.: Demosthenes, Lysias, AJschines, Hyperides, Iseus, Anarchus 
or Demosthenes Crithinus, Isocrates, and Antiphon, to whom may be added 


e 


60 THE PEDAGOGY OF ST. PAUL 


It has been sufficiently demonstrated above that 
Paul possessed not only a mental equipment of the 
highest order, but also a superlative emotional en- 
dowment. His eloquence not only sparkles with 
thought, but is warm, sometimes hot, with feeling. 
His ‘‘intensity of feeling’’*** gave him an entrance 
into the experiences of others,’**” and his fountain of 
‘‘nersonal sympathy’’*** flowed out in rich abun- 
dance to them.*** ‘‘Who is weak and I am not weak? 
Who is caused to stumble and I burn not?’’ eried 
he. He stands in a high place among the leaders in 
history of the emotional type.*™ 

Paul is an extraordinary example also of the voli- 
tional type.'* 

One need but read the hortatory portions of his 
Epistles ** to be impressed that Paul was an exceed- 
ingly practical man. He was a doer as well as a 
thinker. He not only worked with his mind, and 
travailed in spirit, but toiled with his hands. He 
combined an ‘‘avocation’’ with his ‘‘ profession.’ *** 
He had ‘‘definiteness of purpose.’’*** ‘‘This one 
thing I do’’ was his watchword.’**’ He had “‘large- 
ness of purpose.’’*** He testified that he was ap- 
pointed to carry the ‘‘good tidings’’** before ‘‘the 
Gentiles, and kings, and the children of Israel.’’ **° 


Paul of Tarsus, who was the first, within my knowledge, that did not 
make use of demonstration, who made use of persuasion and pathos rather 
than argument.’ ’__Tholuck, Theologische Studien und Kritiken, p. 393. 
Hug (Introduction, Fosdick’s translation, pp. 508-510) says, ‘‘I regard Paul 
as a master of eloquence, and should even like to compare him in this 
respect with celebrated men of ancient times; e. g., with Isocrates, whose 
letters to Demonicus and some of those to Nicocles bear considerable 
resemblance to Paul’s in design and purport.’’ 

131 Cf. Horne, Leadership of Bible Study Groups, pp. 8-11. 

132 Cf. footnotes 120 and 125, and Acts 27, 28; I Cor. 11: 29. 

. ee eee footnotes 121, 126, and Acts 20: 18-38, Rom. 12: 1% 14, I Thess. 

134 Cf. Horne, Leadership of Bible Study Groups, p. 10, for a list of 
recat historical examples of this class, together with characteristics of 
this type. 

185 Rom. 12-16; Gal. 5, 6; Eph. 4-6; Col. 3:5-25; 4:1-18; and his 
sound practical advice in his Pastoral Epistles: I Timothy, Titus, 
II Timothy 

136 Cf. Acts 18: 1-43; 20:34; I Cor. 4:12; I Thess. 2:9; II Thess. 3: 8. 

187, Phil, 8318. 

138 The Gospel. 

189 Acts 9:15. See also 22:21; 26:17; Rom. 11:18; 15:16; Gal. 
32326525. 7i5 pb. 822,83 0 Tims 257s Fim, Star, 


HIS QUALIFICATIONS AS A TEACHER 61 


His horizon extended unto ‘‘all the nations.’’ **° He 
proposed to go even unto Spain. ‘‘But now, having 
no more any place in these regions, and having these 
many years a longing to come unto you, whensoever 
I go unto Spain (for I hope to see you in my jour- 
ney, and be brought on my way thitherward by you, 
if first in some measure [ shall have been satisfied 
with your company)... .’’*** He had ‘‘faith in his 
purpose,’’ *** and spent his whole life enlisting others 
in its accomplishment.” He had ‘‘tenacity of pur- 
pose’’; *** he considered no obstacle great enough to 
come between him and the accomplishment of it.’** 
He had a will of iron, like that of Luther, who said, 
‘‘T am resolved to enter Worms, although as many 
devils should set at me as there are tiles on the 
house-tops.’’ *** 

One rarely finds a combination of mental, emo- 
tional, and volitional qualities of such high degree in 
a single individual. Yet Paul was superior in each 
of them! He seems well justified in calling himself 
a teacher: His active life was one teaching situation 
after another; he understood human nature; he knew 
and embodied what he taught; he had a high concep- 
tion of the teacher’s function; his physical presence, 
though possibly weak, was transfigured by a radiant 
personality; he had an effective voice and a speaking 
eye; his character is thoroughly human, predomi- 
nantly positive in quality; his personality was pro- 
jected by means of a superior mental, emotional, and 
volitional endowment. (His teaching abilities as 
exhibited in experience will be set forth in succeed- 
ing chapters.) All these facts distinguish St. Paul 
as a teacher, and give him high rank among those 
who in their teaching 


‘“Seek to delight, that they may mend end 
And, while they captivate, inform the mind.’’ 1s 
140 Rom. 1: 5. ae II Tim. 4:6. 
141 Rom. 15: 23, 24. 3 Acts 20:16, 22-24; 27: 21-26. 


144 Schaff, History of the Christian Chnret: Vol. VI, p. 298. 
145 Cowper, Hope, 1. 770. 


CHapTer IV 
ST. PAUL’S AIMS AS A TEACHER 


Our primary interest here, as throughout this en- 
tire study, is in St, Paul the teacher, rather than 
in the teachings of St. Paul. We propose in this 
chapter to study him as a teacher through the aims 
which prompted his teachings. 

Dewey? defines an aim in education thus: ‘‘An 
aim implies an orderly and ordered activity, one in 
which the order consists in the progressive complet- 
ing of a process. Given an activity having a time 
span and cumulative growth within the time suc- 
cession, and aim means foresight in advance of the 
end, or possible termination.’’ 

In his letter to the Ephesians (‘‘Its theme is the 
Church, and it contains all ecclesiology in a nut- 
shell’’*) there is a teaching which reflects a partial 
summary of Paul’s aims as a teacher, aims toward 
which he worked in his teaching experience. 

A paraphrase of this passage (4:11-16; see Dia- 
gram and additional note at the end of this chap- 
ter giving an exegetical justification of this para- 
phrase) is as follows: 

‘‘And Christ gave (among other leaders) the 
Shepherd-Teachers who are to aim at the practical 
ideals of character perfecting, for service, with a 
view to Christian progress. They are to continue 
their activities toward such ultumate attainments as 
Unity—the goal of faith and knowledge of the Son 
of God; Maturity—the end of complete manhood; 
and Christlikeness—the ideal standard of the com- 


1 Dewey, Democracy in Education, p. 119. 
2 Burrell, Paul’s Letters, p. 59. Pe 


HIS AIMS AS A TEACHER 63 


plete life. Consequently they are to educate childish 
wills to follow after truth, and to seek for growth of 
love among all those whose head is Christ.” 

These aims may be stated pedagogically as follows 
(see conclusions at end of Additional Note). In the 
economy of Christian activity, Christian education 
should be: 


Moral—The Shepherd-Teachers are to aim at 
character. 

Social—The Shepherd-Teachers are to promote 
service 

Intellectual—The Shepherd-Teachers are to strive 
for unity of faith and knowledge of the Son 
of God. 

Spiritual—The Shepherd-Teachers are to point 
men to Christ, the ideal standard and dynamic 
of manhood. 

Volitional (Moral)—The Shepherd-Teachers are 
to educate childish wills to follow after truth. 

Emotional—The Shepherd-Teachers are to seek 
for growth of love among all Christians. 


These aims, we repeat, are merely reflected in this 
passage, which is really an exhortation to unity. It 
is striking indeed that such suggestions as these 
should be reflected in an utterance which is not de- 
signedly pedagogical. But St. Paul practiced what 
he preached: ‘‘Thou therefore that teachest another, 
teachest thou not thyself?’’* These ideals set be- 
fore the Shepherd-Teachers and the other leaders 
spoken of were the very aims (together with others) 
for which he himself strove as a teacher. 

Strictly speaking St. Paul had but one aim as a 
teacher. This aim was central and unique, yet it was 
as many-sided as life itself. Rousseau said, ‘‘We 
are educated by ‘three kinds of teachers,—nature, 
man, and things; and since the cooperation of the 

3 Romans 2: 21. 


64 THE PEDAGOGY OF ST. PAUL 


three educations is necessary for their perfection, it 
is to the one over which we have no control (1. e., 
nature) that we must direct the other two.’ Educa- 
tion must, therefore, conform to nature.’’ * 

St. Paul would have stated this doctrine by sub- 
stituting ‘‘Christ’’ for ‘‘Nature,’’ thus making it 
read: ‘‘And since the cooperation of the three edu- 
cations is necessary for their perfection, it is to the 
One to whom we have committed our lives in faith 
that we must direct the other two. Education there- 
fore must conform.to Christ.’’ Rousseau’s ery 
was ‘‘Back to Nature.’’ Paul’s was ‘‘Back to 
Christ.’? Rousseau’s method in the light of this 
aim was ‘‘Cultivate your natural powers.’’ Paul’s 
was ‘‘Dedicate your ransomed powers.’’° Rous- 
seau’s education began with the body (1 to 5), then 
the senses (5 to 12), the mind (12 to 15), and the 
heart (15 to 20). In this last period Emile is to be- 
come moral, affectionate, and religious. Rousseau 
made religion an accomplishment of life in the edu- 
cative process. Paul considered religion the heart 
and center of all life and education, and the heart 
of true religion according to St. Paul is Christ.’ A 
pure body,* a renewed mind,°? an energized will,*° 
refined emotions,"*—all being developed, articulated, 
and equipped in each period of life; all increasing 
unto the measure of which Christ is the standard; 
—these are the marks of the complete man in the 
educative process as Paul taught and lived it. 

St. Paul’s educational ideal may be compared 


4 Graves, History of Education, Vol. III, p. 10, quoting from The Emile. 
5 Romans 12:1, 2; cf. also Rom. 6:18, 16, 19; Col. 38: 5-11, 12-17. 
6 Graves, p. 16. 
7 Cf. Chapter III, paragraph 7, and footnotes 69-72. 
mais ohio 6: 12-20, especially vv. 15, 19, 20; Gal. 5:24; Hph. 5: 23; 
9 Rom. 12:2; Hph. 4: 23; Phil. 4: 8. Ce this renewal the intellectual 
or rational peinel pie will no longer be a vovs gapkés (Col. 2:18), but will 
be filled with the Spirit, and coincident with the highest part of human 
nature (I Me aD, 16). "Sanday, International Critical Commentary : 


10 Phil. 2:12, 13; . 12:3; (Heb. 13: 21). 
11 Gal. 5: 22-24 igs 21): ; Eph. 5:19; Col. 3:16. 


HIS AIMS AS A TEACHER 65 


with the medieval ideal and Rousseau’s ideal in a 
graphic way as follows: 


PAUL’S CHRISTIAN of 
] 
THE COMPLETE MAN 12 ny A® 







RELIGION 
















Individuality 
THE CHURCH 
Individuality 


RELIGION 
RELIGION 


RELIGION 





THE MEDIEVAL MONK ROUSSEAU’S EMILE 
THE CHURCH MAN THE NATURAL MAN 
(The arrows indicate the direction of the educative process.) 


These diagrams suggest the place that has been 
given to religion in the educative process: 


Rousseau—Religion an accomplishment in the edu- 
cative process. (Religion has no place till the 


15th year.) 
The Medieval Ideal—Religion circumscribing and 
repressing individuality. (The arrows 


pointed in.) 

St. Paul—Religion at the heart of the educative 
process and releasing personality indefinitely. 
(The arrows pointing out.) 


12 Eph. 4:18. Col. 2: 8-10 is of unusual interest at this point: ‘‘Take 
heed lest there shall be any one that maketh spoil of you through his 


66 THE PEDAGOGY OF ST. PAUL 


St. Paul’s aim stands in contrast also to the 
medieval ideal. His aim put religion at the heart 
of the educative process with the view of releasing 
personality indefinitely. The medieval aim circum- 
scribed all education by religion and repressed in- 
dividuality by ecclesiastical pronouncements. The 
schools taught only what the church approved and 
instruction was for church ends. St. Paul’s aim 
implied supreme loyalty to a Person. The medieval 
ideal involved strict conformity to a system. Rash- 
dall ** has aptly characterized this situation in these 
words: ‘‘Ideals pass into historic forces by embody- 
ing themselves in institutions. The power of em- 
bodying its ideals in institutions was the peculiar 
genius of the medieval mind, as its most conspicuous 
defect lay in the corresponding tendency to mate- 
rialize them.’’ St. Paul’s aim sought expression in 
life, not in form, therefore freedom was to be its 
accompaniment, not bondage. In his epistle to the 
Galatians he cries: ‘‘With this freedom Christ set 
us free: stand, therefore, and be not entangled again 
in a yoke of bondage.’’*”? On the other hand a 
great ecclesiastic once said that he favored the 
medieval ideal because it gave him an horizon for 
his thinking! 

The question naturally follows: Has modern edu- 
cation anything to learn from St. Paul’s ideal? 

St. Paul’s ideal aims of religion and education 
philosophy and vain deceit, after the tradition of men, after the rudiments 
of the world, and not after Christ: for in him dwelleth all the fulness of 
the Godhead bodily, and in him ye are made full,’ i.e., complete. See also 
(Rom. 16:10): “Salute Apelles, the approved man (rdv Sdxoimov) in Christ.” 
Tov Séxyrov from Soxwrdgw, “means originally ‘put to the test,’ but in 
the N. T. generally conveys the added thought that the test has been 
successfully surmounted.” (G. Milligan on II Thess. 2:4.) Cf. Rom. 
1:28; 2:18. See also I Cor. 11:19; II Cor. 10:18; 13:7. Moulton and 
Milligan in Voc. of Greek Testament Illustrated from the Papyri and 
Other Non-Literary Sources, cite (under Sdxuudegw) P. Fayfilm 106: 23 
(c. A.D. 140), in which a plea for exemption from certain public services 
is put forward on behalf of physicians, and especially of those who have 
“passed the examination,” like the petitioner. 


12a Universities in the Middle Ages, Vol. I, p. 5. 
12b Gal. 5:1 (Burton). 


13 Acts, ch. 13. 16 Acts 19: 8 ff. 
14 Acts 17: 2, 3. 17 Acts 26: 27. 
15 Acts 17:10, 11 18 Acts 28: 23, 30, 31. 


19 Personal and Ideal Elements in Education, pp. 71, 72 


HIS AIMS AS A TEACHER 67 


really fall together. Both focused in ‘‘the scrip- 
tures.’’ Follow him on his journeys and this be- 
comes evident. One teaching situation after another 
reveals this. Observe him at Antioch of Pisidia,** 
at Thessalonica,* at Bercea,** at Ephesus,’® before 
King Agrippa,” at Rome,** im each case this fact is 
patent. In this respect St. Paul’s ideal anticipates a 
statement of the modern ideal as Henry Churchill 
King has framed it: *° 


“JT think it must be said that the ultimate aims of religion and 
education are essentially the same. For, on the one hand, the 
best education seeks to call out the whole man in his highest 
harmonious development. That education often falls short of this 
highest aim, must of course be granted; but to this ideal it must 
nevertheless be held, and any education must be regarded as de- 
fective in just the degree in which it fails to accomplish this aim. 

“Religion, too, at its highest, as looking always to the fulfillment 
of the supreme personal relation, involves everywhere the full per- 
sonality in its highest possible response; and just so far as it 
attains its aims, must touch and quicken every faculty, must call 
out the entire man—volitionally, emotionally, intellectually. In the 
concrete case, doubtless, religion also fails all too often to reach its 
final goal; but the power of the genuine religious experience to 
quicken to its best the entire personality of the man, cannot be 
doubted. The ideal aims, therefore, both of education and religion, 
surely fall together.” 


If the ideal of early Christian education may be 
described as ‘‘other-worldly,’’ is it true that this was 
the ideal for which St. Paul strove? *° 

St. Paul’s aim as a teacher was central and unique, 
—but it was as many-sided as life itself. Comment- 
ing on Ephesians 4:12, Moule speaks of this ideal 
as ‘‘a noble process, with a glorious goal! All was 
to be aimed at nothing short of the production of 
an ideal community of ideal members, each and all 
alike animated and sanctified by saving reliance on 
the Head.’’ 

St. Paul’s experiences recorded in the Acts, and 
especially the practical and hortatory sections of his 
Kpistles, fairly bristle with aims. In these aims we 
can feel the pulse-beat, the heart-throb of this great 
teacher. They reveal the all-inclusive motive that 

20 See Graves, Vol. I, pp. 278, 279; Cubberley, p, 87 ff., et al. 


68 THE PEDAGOGY OF ST. PAUL 


urged him on and on, and make us feel that Paul, 
the man himself, is the Epistle we are reading. 
Here a great soul is revealed. Here personality is 
released. Here stands a man among men. Here 
stands a TEACHER. 

Whatever may be said about St. Paul’s teachings 
concerning the future life, an examination of the 
sources reveals the most sternly practical aims for 
every-day life. What then were these contributory, 
practical aims, for which St. Paul strove as a 
teacher? 

One cannot but be impressed with the moral aim: 
St. Paul aimed at character. Note the various ele- 
ments of character, in the complete man, as they 
are ies by his teachings (Moffatt’s transla- 
tion) : 


Love: ‘‘Let your love be a real thing, with a loathing for 
evil and a bent for what is good.’’ Rom. 12:9. 

Truthfulness: ‘‘Lay aside falsehood, then, let each tell his 
neighbor the truth.’’ Eph. 4: 25. 

Kindness: ‘‘ Always aim at what is kind to one another 
and to all the world.’’ I Thess. 5:15. 

Hospitality : ‘‘Contribute to the needy saints, make a prac- 
tice of hospitality.’’ Rom. 12:18. 

Temperance: ‘‘And do not get drunk with wine—that 
means profligacy—but be filled with the Spirit.’’ Eph. 
215, 

Industry: ‘‘Attend to your own business, and—as we 
charged you—work with your hands, so that your 
life may be correct in the eyes of the outside world, 
and self-supporting.’’ I Thess. 4:11-13. (And this 
in one of Paul’s most ‘‘other-worldly’’ epistles !) 

Prudence: ‘‘Keep harmony with one another; instead of 
being ambitious, associating with humble folk.’’ Rom. 
12:16. 

Patience: ‘‘Never lose your temper with any one.’’ I 
Thess. 5:14. See also Rom. 12:12. 

a ‘‘Children, obey your parents at every point.’’ 

ol. 3: 20. 


HIS AIMS AS A TEACHER 69 


Christlikeness: ‘‘Put on the character of the Lord Jesus 
Christ.’’ Rom. 13:14. (This is the verse that changed 
Augustine’s life.) 

Forbearance: ‘‘Let your forbearance be known to every 
one.’’ Phil. 4:5. 

Sympathy: ‘‘Rejoice with those who rejoice, and weep 
with those who weep.’’ Rom. 12:15. 

Diligence: ‘‘Never let your zeal fiag.’’ Rom. 12:11. 

Thrift: ‘‘Buy up the time”’ (lit.). Eph. 5:16. 

Meekness: ‘‘ Never be self-conceited.’’ Rom. 12:16. 

Loyalty: ‘‘Rally around me, by praying to God for me.”’ 
Rom. 15: 30. 

Perseverance: ‘‘Bless those who make a practice of per- 
secuting you; bless them instead of cursing them.’’ 
Rom. 12:14. 

Mercy: ‘‘Never pay back evil for evil to any one.’ 
14a iB 

Forgiving spirit: ‘‘Be angry, but do not sin, never let 
the sun go down upon your exasperation.’’ Eph. 4: 26. 

Hopefulness: ‘‘Let your hope be a joy to you.’’ Rom. 
12:12. 

Joyfulness: ‘‘Rejoice in the Lord always; I will say it 
again, ‘Rejoice.’’’ Phil. 4:4. See also I Thess. 5:16. 

Thankfulness: ‘‘Thank God for everything.’’ I Thess. 
FhC08 bay 

Humility: ‘‘Be forward to honor one another.’’ Rom. 
12:10. 

Honesty : ‘‘Lead an honest life and you will be commended 
TOG it | nom 13* 3, 

Spirituality: ‘‘Maintain the spiritual glow.’’ Rom. 12:11. 

Prayerfulness: ‘‘Attend to prayer.’’ Rom. 12:12. Col. 
4:2 


’ 


Rom. 


Respectfulness: ‘‘Aim to be above reproach in the sight of 
ahr Rom. 12317; 

Peaceableness: ‘‘Be at peace with all men, if possible, so 
far as depends on you.’’ Rom. 12:18. 

Self-control : ‘‘Do not let evil get the better of you; get the 
better of evil by doing good.’’ Rom. 12: 21. 


This list might be continued to include almost 
every adjective descriptive of character. 


70 THE PEDAGOGY OF ST. PAUL 


We see in St. Paul’s teachings also the social aim: 
He sought to ennoble social relationships in: 


Good citizenship: ‘‘Every subject must obey the govern- 
ment-authorities. ... Any one who resists authority 
is opposing the divine order, and the opposition must 
bring judgment on themselves. . . . Pay them all their 
respective dues, tribute to one, taxes to another, respect 
to this man, honor to that.’’ Rom. 13:1-7. 

Sound business: ‘‘Be in debt to no man—apart from the 
debt of love one to another.’’ Rom. 13:8. 

Good ethics: ‘‘You must not commit adultery, you must 
not kill, you must not steal, you must not covet; these 
and any other command are summed up in the single 
word, You must love your neighbor as yourself.’’ 
Rom. 13:9. 

Respect for the rights of others: ‘‘So let us stop criticizing 
one another; rather make up your mind never to put 
any stumbling-block or hindrance in your brother’s 
way.’’ Rom. 14:13. 

Neighborliness: ‘‘We who are strong ought to bear the 
burdens that the weak make for themselves and us. 
We are not to please ourselves. Each of us must please 
his neighbor, doing him good by building up his faith.’’ 
Rom: 15:1, 2 

Thoughtfulness: ‘‘I want you to be experts in good and 
innocents in evil.’’ Rom. 16:19. 

No partisanship: ‘‘I beg of you to drop all these party- 
cries. There must be no cliques among you; you must 
regain your common temper and attitude.’’ I Cor. 
1:10. 

No class rivalry: ‘You are not to be puffed up with rivalry 
over one teacher as against another.’’ I Cor. 4: 6. 

Good company: ‘‘ Expel the wicked from your company.’’ I 
Cor. 5 

Lawsuits: ‘‘When any of you has a grievance against his 

neighbor do you dare to go to law in a sinful pagan 
court, instead of laying the case before the saints? . . 
Even. ta have lawsuits with one another is in itself evi- 
dence of defeat. Why not rather let yourselves be 
wronged?’’ I Cor. 6:1, 7. 
Industry: ‘‘Keep a check on loafers.’’ I Thess. 5:14. 


HIS AIMS AS A TEACHER V1 


‘‘Shun any brother who is loafing.’? IL Thess. 3: 6. 
‘<Tf a man will not work, he shall not eat.’’ II Thess. 
3:10. ‘‘Brothers, you recollect our hard labor and 
toil, how we worked at our trade night and day when 
we preached the gospel to you, so as not to be a burden 
to you.’’ I Thess. 2:9. 


Instances of good social use might also be multi- 
plied indefinitely. 

The intellectual aim is also evident. St. Paul 
aimed to inform the mind, awaken the understand- 
ing, stir the reason, quicken the judgment. The Re- 
vised Version uses the following words to translate 
the verbs in the Acts used to describe his appeal to 
the intellect with this aim in view: Expounded 
(28:23), exhorting (20:1), disputing (9:29), rea- 
soning (19:8, 9), persuading (28:23), discoursed 
(20:7), declaring (20:20), testifying (23:11 et al.), 
preaching (20:25), admonishing (20:31), commend- 
ing (20:32), rehearsed (21:19 et al.), make defense 
(24:10 et al.). 

St. Paul directed the mind to the most ennobling 
and exalted thoughts. ‘‘Finally, brothers, keep in 
mind whatever is true, whatever is worthy, what- 
ever is just, whatever is pure, whatever is attractive, 
whatever is high-toned, all excellence, all merit.’ 
(Phil. 4:8, 9, Moffatt’s translation.) Yet he warned 
against speculation: ‘* Avoid the profane jargon and 
contradictions of what is falsely called knowledge.’’ 
(I Tim. 6:20, Moffatt’s translation.) ‘‘Shut your 
mind against these profane, driveling myths; train 
for the religious life.’? (I Tim. 4:7.) ‘‘Shut your 
mind against foolish, popular controversy; be sure 
that only breeds strife.’? His Pharisaic conserva- 
tism crops out: ‘‘But hold to what you have been 
taught, hold to your convictions, remember who 
your teachers were, remember you have known from 
childhood the sacred writings that can impart sav- 
ing wisdom by faith in Christ Jesus.’’ (IL Tim. 


- 


72 THE PEDAGOGY OF ST. PAUL 


3:14,15.) He aimed to train in exactness and readi- 
ness of thought: ‘‘ Learn how to answer any questions 
put to you.’’ (Col. 4:6.) He sought also to make 
individuals independent in their thinking: ‘‘Let no 
one deceive you with specious arguments; these are 
the vices that bring down God’s anger upon the sons 
of disobedience.’’ (Eph. 5:6.) He encouraged ap- 
plication in study: ‘‘Give diligence to show thyself 
approved unto God, a workman that needeth not to 
be ashamed, handling aright the word of truth.’’ 
(IT Tim. 2:15, BR. V.) 

Paul’s aim as a teacher was also spiritual. He 
sought to spiritualize life by bringing men into fel- 
lowship with God by faith in Jesus Christ. ‘‘My 
aim,’’ said he, ‘‘is to make the Gentiles an accept- 
able offering, consecrated by the Holy Spirit. Now 
in Christ Jesus I can be proud of my work for God.”’ 
(Rom. 15:16.) He sought to do this in places where 
no one else had ever done it. He was a proneer. 
(Rom. 15:20.) He aimed to touch and cultivate 
man’s spiritual nature: ‘*We interpret what is spir- 
itual in spiritual language. The unspiritual man re- 
jects these truths of the Spirit of God; to him they 
are ‘sheer folly,’ he cannot understand them. And 
the reason is, that they must be read with spir- 
itual eye.’’ (I Cor. 2:14.) 

St. Paul’s aim was also volitional. He sought to 
move men to action. One need but note the almost 
continual use of the imperative mood in his speeches 
and letters to be convinced of this. He also aimed 
at firmness of will: ‘Well, then, brothers, stand firm 
and hold to the rules which you have learned from 
us orally or by letter.’? He endeavored to establish 
stability of purpose: ‘Watch yourself and watch 
your teaching; stick to your work; if you do that 
you will save your hearers as well as yourself.’’ (I 
Tim. 4:16.) He endeavored also to educate weak 
wills to follow after truth: ‘‘Only we must let our 


HIS AIMS AS A TEACHER 73 


steps be guided by such truth as we have attained.’’ 
(Phil. 3:16.) To this end he invited imitation of 
himself: ‘‘Practice also what you have learned and 
received from me, what you heard me say and 
what you saw me do.’’ (Phil. 4:9.) 

The emotional aim also guided his efforts as a 
teacher. St. Paul endeavored not only to stir men 
to right action; he also was not unmindful of the 
reservow of feeling in individuals: 


Joy: ‘‘ Rejoice at all times.’’ I Thess. 5:16. His Epistle to 
the Philippians is an Epistle of Joy. The four chapters 
have been entitled: Joy in Suspense, Joy in Fellow- 
ship, Joy in the Race, Joy in Prayer. The word ‘‘re- 
joice’’ occurs 19 times in the 104 verses. 

Peace: ‘‘Never be anxious, but always make your requests 
known to God in prayer and supplication with thanks- 
giving; so shall God’s peace, that surpasses all our 
dreams, keep guard over your hearts and minds in 
Christ Jesus.’’ Phil. 4:6, 7. 

Love: St. Paul’s classic on Love, I Corinthians 13, prompted 
Drummond to speak of Love as ‘‘ The Greatest Thing in 
the World.’’ 

Sympathy : ‘‘ Rejoice with those who rejoice, and weep’ with 
those who weep.’’ Rom. 12:15. 

Cheerfulness: ‘‘I now bid you cheer up.’’ ‘‘Cheer up, 
men!’’ ‘‘Then they all cheered up and took food for 
themselves.’’ Acts 27:22, 25, 36. 

Thankfulness: ‘‘Thank God for everything.’’ I Thess. 5:18. 

Hopefulness: ‘‘May the God of your hope so fill you with 
all joy and peace in your faith, that you may be over- 
flowing with hope by the power of the Holy Spirit.’’ 
Rom. 15: 13. 

Confidence and repose: ‘‘Of this I am confident, that he 
who has begun the good work in you will go on com- 
pleting it until the day of Jesus Christ.’’ Phil. 1:16. 

Reverence: ‘‘ Work all the more strenuously at your salva- 
tion with reverence and trembling.’’ Phil. 2:12. 


Some of the feelings enumerated above also in- 
volve the will, but they are also of the emotions. 


74 THE PEDAGOGY OF ST. PAUL 


St. Paul sought for emotional response in music 
and song: ‘‘Teach and train one another with the 
music of psalms, with hymns and songs of the spir- 
itual life.”? (Col. 3:16.) ‘‘Praise the Lord heart- 
ily with words and music.’”? (Hph. 5:19.) ‘‘But 
about midnight, as Paul and Silas were praying and 
singing to God, while the prisoners listened,’’ sug- 
gests how he lived this aim even in a distressing ex- 
perience. (Acts 16: 25.) 

The physical aim claimed his attention as a 
teacher. In several experiences he actually healed 
the bodies of men, e. g., at Lystra (Acts 14: 8-10), at 
Philippi (Acts 16:16-18), at Troas (Acts 20: 7-12), 
at Melita (Acts 28: 7-9). One of Paul’s closest com- 
panions was a physician, and he accompanied him on 
many of his journeys.» Paul sought to teach men 
to regard their bodies with reverence: ‘‘Do you not 
know you are God’s temple and that God’s Spirit 
dwells within you? God will destroy any one who 
would destroy God’s temple, for God’s temple is 
sacred, and that is what you are’’ (I Cor. 3:17); 
and keep them pure: ‘‘The body is not meant for 
immorality but for the Lord, and the Lord is for the 
body; ... shun immorality! Any other sin that 
aman commits is outside the body, but the immoral 
man sins against his body. ... You are not your 
own, you were bought for a price; then glorify God 
with your body.’”’ (I Cor. 6:18, 18, 20.) And yet 
he said: ‘‘ Train for the religious life; the training 
of the body is of small service, but religion is of 
service in all directions.’’ (I Tim. 4:8.) 

Our study reveals that St. Paul’s aims as a 
teacher touched every side of man’s nature, and all 
of them focused in one unique, central aim, an aim 
which united religion and education toward the real- 
ization of complete manhood in this life (and as his 
teachings further show, in the world to come), the 
perfect standard and dynamic of which is Christ. 


HIS AIMS AS A TEACHER 75 


Additional Note to Chapter IV. 
Hphesians 4: 11-16 


The development of thought in this much involved 
and much disputed sentence, as based upon its gram- 
matical construction, seems best diagrammed as fol- 
lows (see exegetical justification) : 


CHRIST GAVE (among other leaders) 


~ $F we 
Kai avrTo¢g édwKev , 














. Tovg pév . . Tove O& . . Tove dé. , 
The 
“Shepherd- ‘ 
Teachers” tov¢g dé mowuévacg Kal didacKdAove 3 
I 
Practical 
Ideals wpoc ? tov Kataptiomoy ® gig? , , sig 2, , 
(Character perfecting, for service, with 
@ view to Christian progress.) 
If Tie mwiorewe ® 
Ultimate 3 ary eine . ik he n 
Attainments héxpt* . . cig ® rHv Evénra Kat Faith tov Yrov tov Geov 
Unity \ 
THC eTtyvacews ® 
Knowledge 
eic® . . Maturity 
eic® . , Christlikeness 
It 
Consequent phKett — Childish wills educated co follow truth 
als tva™ 


GAnbetortec 6& — Each individual growing in love 


76 THE PEDAGOGY OF ST. PAUL 


Exegetical justification of this diagram showing 
development of thought in this passage. 


(1) rods 6& zotpévag xa dtdacxdhovs, Critical authori- 
ties both ancient and modern are divided on 
the question as to whether these two terms point 
out two different classes of office-bearers, or merely 
describe one class by two combined characteristics. 
Those holding the former view are Theophylact, 
Ambrose, Pelagius, Calvin, Beza, Zanchius, Calixtus, 
Crocius, Grotius, Meier, Matthies, de Wette, Nean- 
der and Stier. Among those favoring the latter are 
Augustine, Jerome, CGicumenius, Erasmus, Pisca- 
tor, Musculus, Bengel, Ruckert, Harless, Olshausen, 
Meyer, Davidson, Eadie, Hodge, and Salmond. 

Two considerations seem to establish the latter 
view. 1. tobs 6 ig not repeated before ddacxzddovs. 
St. Paul’s usage of the Greek article (cf. If Cor. 
Lea dh obs Mphu  disdsi LD “Uheas.. biion Col eee 
would indicate that here also zouévas and dcdacxdhous 
form but one class. 2. The possible use of xa’ epex- 
egetically. While Winer (Grammar of N. T. 
Greek, ed. VII, p. 437) says that the epexegetical 
force has been attributed to xaf in too many pas- 
sages, yet comparing this passage with the others 
mentioned above (and with I Cor. 3:5, Eph. 6:18, 
and Gal. 6:16, where the epexegetical force of zat 
is distinctly used, according to both Thayer and 
Winer) it would seem that it has that force 
here: ‘‘zotpévas, yea, odacxdiovs’’; or ‘‘xotpévas, Indeed 
d:dacxédovs .”? This idea is further substantiated by 
such passages as Titus 1:9 and I Timothy 5:17. 
Jerome said: ‘‘Nemo... pastoris sibi nomen 
assumere debet, nisi possit docere quos pascit.’’ 
‘<The xox» would naturally also be a dddexzaios; but 
there is not the same reason for supposing that 
every oddexaios would be a zorzyv.’’ (Salmond.) The 
epexegetical xaf would clearly indicate this. 


ST. PAUL’S AIMS AS A TEACHER 17 


Therefore Paul’s striking combination of these 
terms in this passage, both governed by a common 
article; the latter explicating the former; an idea 
expressed in other passages, would indicate that he 
conceived of the teaching function as going hand in 
hand with and as an essential part of Christian 
leadership. Would not this also indicate that since 
Paul united both of these functions in one person, 
he considered the ideal aims both of religion and 
of education to fall together? 

(2) xpéds, ets, ets, Ellicott (on Titus 1:1, discus- 
sing the relation of zpés, e’s and xaré) concludes, 
‘‘We might perhaps say es marks immediate pur- 
pose, zpés ultimate purpose. The distinctions must 
however be applied with great caution.’’ Moulton 
(Grammar of N. T. Greek, p. 218, considering «is 76 
and zpés té with infinitive, after citing numerous 
examples from the N. T., and first and second 
century papyri) says, ‘‘Like the rather commoner 
mods 76, 1t (es td) seems to carry the thought of 
a remoter purpose, the tendency toward an “end. 4 
Keeping these possible distinctions in mind, we note 
the following endeavors to relate the clauses suc- 
cessively introduced by these prepositions: 

1. The A. V. translates each of these prepositions 
‘‘for’’? (following Chrysostom, Zanchius, Wolf, 
Bodius, Bengel, et al.); but the change of preposi- 
tions and the omission of the article before épyov 
and ofxodop7xv does not allow this. Cf. Rom. 5:10 
and 15:2. According to this view the three clauses 
would be coordinate and each dependent on %wze. 

2. Grotius, Calovius, Rollock, Michaelis, Koppe 
and Cremer do violence to these clauses by trans- 
posing them: ‘‘for,’’ ‘‘the design of which,’’ ‘‘and.’’ 
But such a transposition is arbitrary. 

3. Lachmann, Harless, Tischendorf, Bleek, Hof- 
mann, Meyer, Ellicott, Alford, et al., take zpés ex- 
pressing remote end, and the two eis’s as imme- 


78 THE PEDAGOGY OF ST. PAUL 


diate ends. Thus the two clauses introduced by es 
would be coordinate or parallel to each other. The 
sense then becomes, ‘‘Ior the sake of the full equip- 
ment of the saints, Christ appointed these teachers 
for their work of service, for the edification of His 
Body.’’ The aim then might be stated in modern 
terminology as: Service and Christian progress 
for the sake of character perfecting. But this is 
clumsy. 

4, Erasmus, Luther, de Wette, Rickert, Weiss, 
Haupt and Salmond make the three clauses suc- 
cessive and dependent on ewzxyv, The sense thus 
becomes: ‘‘Christ gave some... pastors and 
teachers with a view to the full equipment of the 
saints for their work of service in order to the build- 
ing up of the body of Christ.’? Salmond says con- 
cerning the passage: ‘‘The building up of the Church 
—that is the great aim and final object.’’ If this 
last view be taken, then the development of this 
religio-educative aim is: Character perfecting, for 
service, with a view to Christian progress. This 
gives the best sense. It is in keeping with the devel- 
opment of the whole context, beginning at verse 1 
and continuing through verse 16. It is climactic in 
order, one clause unfolding naturally into the next, 
with an ultimate object expressed finally. Salmond 
points out that this is the only view ‘‘which does 
justice to the & 68 &déerw at the beginning of the 
statement (verse 7) and the és édéerov at its close 
(verse 16).’’ Thus the individual is properly re- 
lated to the group. 

The four views discussed above might be dia- 
grammed thus: 


T™pos . , eto’ i 


1, ewxev Cg). ie 9, edwxev / mpds.. 
cig a. ‘ cig vs 


HIS AIMS AS A TEACHER 79 


els 
3, eWuwxev Bene ta 4, wxev xpds, els es, 
iat ASS, > 


(3) xataptiopéy occurs here only time in N., T. 
G. Milligan, in ‘‘Greek Papyri’’ (Cambridge, 1910), 
p. 29, reproduces Tebtunis Papyri 33, B. C. 112, xa 
t[d] els tov tis abdjs xataptiopdy, Which he translates 
‘‘the things for the furnishing of the guest- 
chamber,’’ ete. The verb xaztaprifw occurs 13 times 
in the N. T., (5 by Paul;) e. g., Matt. 4:21, ‘‘mend- 
ing nets’’; Gal. 6:1, ‘‘restore such an one’’; Heb. 
11:3, ‘‘framed the worlds.’’ The derivation of the 
verb, zaté + dptios, suggests ‘‘that by which a thing 
or person is made fit, or whole.’’ ‘‘The idea is 
of mending a breach, completing a connection, put- 
ting the dislocated in order’? (Moule). The word 
is used by Galen of setting a broken bone. Our 
English word ‘‘articulate’’ comes from the same 
root. ‘‘Character perfecting’’ might be a good 
equivalent for this phrase here. 

(4) pwéver. Harless (Jelf: 841:3) correctly con- 
nects xatavtiowpev, aorist subjunctive, with principal 
verb gx as expressing a future aim. péyp: sug- 
gests the length of time during which the gift 
spoken of will continue in the church. See Beet, in 
loco. . ‘‘It is questioned whether St. Paul here con- 
ceived this ideal as one to be realized in the present 
life or only in the future. Amongst the ancients 
Chrysostom, Theophylact, Gicumenius and Jerome 
took the former view, Theodoret the latter. It 
would probably be an error to suppose that the 
apostle meant definitely either one or the other. 
He speaks only of an Ideal which may be approxi- 
mated. But though it may not be perfectly attain- 
able, it must be aimed at, and this supposes that its 
attainment is not to be represented as impossible. 
See Dale, Lecture XV, p. 283.’’ (Abbot, on Ephe- 


80 THE PEDAGOGY OF ST. PAUL 


sians, in International Critical Commentary Series, 
p. 121.) 

(5) tis néstews and tis éxyydcews, eis marks the 
terminus ad quem and the genitive rod vfod tod Ge0d 
is governed both by ztorews and émyvdcews. Cf. Rom. 
3:22 and Gal. 2:16. éxydcews is not epexegetical, 
being precluded not by xa but by the fact that x‘ors 
and éxyywos are two different notions. Cf. Meyer 
on loco. Paul has used not pdos but éxtyvwors, which 
indicates ‘‘true, fully developed spiritual knowl- 
edge.’’? Cf. Thayer, Trench. 

(6) In each case e’s is in apposition to and ex- 
pounding the phrase introduced by séyer. Beet, 
Meyer, Spence, e¢ al. 

(7) t%«. The relation of this sentence expressive 
of aim, to the preceding, is as follows (as against 
Harless, who holds to coordinate relationship to v. 
13) : ‘* While in verse 13 there was expressed the ter- 
minus ad quem, which is appointed to the labor-task 
contained in v. 12, of the teachers given according to 
v. 11 by Christ, there is now adduced that which is 
aimed at in the case with a view to the ultrmate at- 
tanment of that terminus ad quem, namely the 
change, which meanwhile, in accordance with that 
final aim, is to take place in the—till then still cur- 
rent—condition of the church. This change divinely 
aimed at, is characterized in v. 14 in its nega- 
tive nature (yxer:) and v. 15 in its positive nature 
( ddnOcbovtes dg).’’—Meyer, Dp. 460. 


Conclusions. 


The findings of this exegetical study yield the fol- 
lowing analytical re-statement of Paul’s thought: 


Christ has ‘‘gifted’’ some leaders (among others) 
as Shepherd-Teachers, 
who are to devote themselves to 


HIS AIMS AS A TEACHER 81 


PRACTICAL IDEALS (toward Christian progress). 
Character. 
Service. 


ULTIMATE ATTAINMENTS. 
Unity—the goal of faith and knowledge. 
Maturity—the end of full-grown manhood. 
Christlikeness—the ideal standard. 


CONSEQUENT GOALS. 
Childish wills educated to follow truth. 
Each individual growing in love. 


Pedagogical applications. 


In the economy of Christian activity, Christian 
education should be 


Moral—The Shepherd-Teachers are to aim at 
character. 

Social—The Shepherd-Teachers are to promote 
service. 

Intellectual—The Shepherd-Teachers are to strive 
for unity of faith in and knowledge of the Son 
of God. 

Spiritual—The Shepherd-Teachers are to point men 
to Christ the ideal and dynamic of manhood. 

Volitional (Moral)—The Shepherd-Teachers are to 
educate childish wills to follow after truth. 

Emotional—The Shepherd-Teachers are to seek for 
growth of love among all Christians. 


CHAPTER V 
ST. PAUL’S EDUCATIONAL VIEWS 


In the opening sentence of his Philosophy of Edu- 
cation, Professor Horne * says, ‘‘ There are five great 
agencies of civilization which conserve the past, 
preserve the present, and make possible a progres- 
sive future. These agencies are the home, the school, 
the vocation, the state, and the church.’’ While he 
was not unmindful of the other agencies, St. Paul 
recognized and gave primary attention to the first 
and fifth. His educational views are concerned 
chiefly with the wit and the foundation of human 
society: the home and the church. 

His views concerning the home reflect the Hebrew 
domestic training of his boyhood,* and are colored 
by the Christian consciousness of his later life. His 
views concerning the home as an educational institu- 
tion are these: I'he parents are the teachers. The 
father is the head of the home * and the provider of 
the household.* His prerogative is that of author- 
ity.” The wife is the keeper of the home.® Her true 
dignity is in submission.’ Their relation to each 
other should be atmosphered by love,*® prayer,’ and 
purity,° and be characterized consequently by rev- 
erence, sanctity, and intimacy: 


1 The Philosophy of Education, Dials 

2 See Chapter I, under “Domestic Education.” 
3 Hph. 5: 22 ff. ; I Cor. dD ese 

4T Tim: .5: 8. 

lvPimes.: 4,° 5.033 °° Mph. 5 322.00 

Ei Tim. 5% 14° Titus 224; 5. 
. Col. 3:18. 


10 Heb. “13: 4 etal. Actual quotations in this chapter are from Moffatt’s 
tr. unless otherwise specified. 99 


HIS EDUCATIONAL VIEWS 83 


‘‘Therefore shall a man leave father and mother and 
cleave to his wife, and the pair shall be one flesh; this is a 
profound symbol, I mean as regards Christ and the Church.”’ 
(Eph. 5:31, 32.) 


So St. Paul relates the unit and the foundation of 
human society to each other. The one is a symbol of 
the other. 

Children are a holy possession. The aim of in- 
struction in the home is obedience.*? Children are to 
honor their parents, according to the law.** The 
method of instruction in the home is ‘‘discipline’’ 
and ‘‘admonition.’’** The attitude of the teacher to 
the pupil in the home is ‘‘forbearance.’’*®> The con- 
tent of instruction in the home is religion, and the 
subject-matter ‘‘the sacred writings that can impart 
saving wisdom by faith in Christ Jesus.’’** The 
result of instruction in the home, thus indicated, 
should be ‘‘faith.’’ ** A‘ typical ideal and product of 
such Christian domestic education was Timothy, 
“‘the gentle boy of Lystra,’’ ** who grew up to be a 
man of good reputation,” a fellow-worker *° and col- 
laborator * with Paul, and a trusted teacher.” 

In fundamental agreement with the Hebrew con- 
ception that child nature is irresponsible, foolish, 
and rebellious,”* Paul considered discipline to be the 
best means of training the child’s will and rightly 
ordering his life.** He applied this idea of human 


117 Cor. 7:14. 

12 Hph. 6:1; Col. 8: 20; cf. Prov. 6: 203; 23: 22; Ecclesiasticus 7: 24 ff. 

13 Eph. 6:2. Cf. Exod. 20:12; Deut. 5:16. : 

147. e., educate them, bring them up, developing all their powers by the 
instruction and admonition of the Lord. 

15 Eph. 6: 4. ‘ 

16 11 Tim. 3:15; cf. Psalm 119: 98 ff. 

VAR CANT. 0 bis. Os 

18 Burrell, Paul’s Companions, p. 51 ff. 

19 Acts 16: 2. 

20 Rom. 16: 21. 

2111 Cor. 1:1; Phil. 1:1; Col. 1:1; I Thess. 1:1; II Thess. 1:1; 
Philemon 1:1. 

a0 Cor.4 : 17 > 1) Cor..16 410,42. f ; 

23 See Chapter I, on Domestic Education, beginning Note 102, and cf. 
Prov. 22:15; 13:24; 23:14. 

24 Beside passages referred to above, see also Gal. 4:1, 2. 


84 THE PEDAGOGY OF ST. PAUL 


nature to life itself and used his own personal expe- 
rience as a concrete illustration of it. Taking up 
the pronouncement of the Psalmist:* ‘‘There is 
none righteous, no, not one. . . . There is none that 
doeth good, no, not so much as one,’’ he interprets 
his own experience with great intensity of feeling, 
when he cries: 


‘‘T cannot understand my own actions; I do not act as 
I want to act: on the contrary, I do what I detest... . For 
in me (that is, in my flesh) no good dwells, I know; the 
wish is there, but not the power of doing what is right. I 
cannot be good as I want to be, and I do wrong against my 
wishes. . . . So this is my experience of the Law: I want to 
do what is right, but wrong is all I can manage.’’ (Rom. 
TPED, pL oe 


The Apostle therefore considered life to be an edu- 
cative, disciplinary process, and experience one’s 
own best teacher. His view of ‘‘nature’’ was ex- 
pressed later in that conception of child nature 
known as Nativism,” a view held by Franke, Pal- 
mer, Graser and Schmidt, as over against Rous- 
seau’s Empiricism: ‘‘All is good as it comes from 
the hand of the Creator; all degenerates under the 
hands of man’’;*’ and contrary also to the Gen- 
elism *° of Meumann and Wundt, namely, that the 
child does not inherit good or bad traits, but only 
general tendencies which can be developed either 
way. 

The Apostle has less to say concerning the school, 
the vocation, and the state. Yet this is in keeping 
with his habit of subordinating everything to his 
chief aim. What he has to say about the school is 
rather about teachers, and what he says about 
teachers is negative, 2. e., he characterizes ‘‘teachers 

25 Psalm 14:1 ff., Psalm 53:1 ff., quoted in Rom. 3: 10-12. 

26 Notes on a lecture by Prof. Paul R. Radosavijevich of New York 


University, Oct. 18, 1920. 
27 Kirst sentence of the ‘‘Nmile.”’ 


HIS EDUCATIONAL VIEWS 85 


so-called,’’? ‘‘teachers who are not teachers’’—as 
such individuals who pose as teachers, yet who lack 
understanding, clarity of thought, and are interested 
rather in dark speculations than in reasonable 
things: 


‘*Warn certain individuals against teaching novelties, and 
studying myths and interminable genealogies; such studies 
bear upon speculation rather than on the divine order which 
belongs to faith. Whereas the aim of the Christian dis- 
cipline is the love that springs from a pure heart, from a 
good conscience, and from a sincere faith. Certain individ- 
uals have failed here by turning to empty argument; doctors 
of the Law is what they want to be, but they have no 
idea either of the meaning of the words they use or of the 
themes on which they harp.’’ (I Tim. 1: 8-7.) 


Neither is Paul silent concerning the vocation. 
He expresses himself here chiefly with the relation 
of ‘‘employer’’ and ‘‘employee.’’ In Moffatt’s 
translation such words as these are used to express 
the relationship Paul says ought to exist between 
them: Without courting human favor,”* reverence,” 
good will,”* singleness of heart,”* justice,”® fairness,” 
impartiality,”® modesty,*° gentleness,*° forbearance,” 
patience.*° What an ideal for modern industrial 
relations! To which also may be added: 


‘“Tf it is practical service, let us mind our service; the 
teacher must mind his teaching; the speaker his words of 
counsel ; the contributor must be liberal, the superintendent 
must be in earnest, the sick visitor must be cheerful.’’ 
(Rom. 12:7, 8.) 


and 


‘‘Every one must remain in the condition of life where 
he was called. You were a slave when you were called? 


28 Eph. 6: 5-9. 29 Col. 3: 22-25; 4:1. 30 Eph. 4:1, 2. 


86 THE PEDAGOGY OF ST. PAUL 


Never mind. Of course, if you do find it possible to get 
free, you had better avail yourself of the opportunity. ... 
Brothers, every one must remain with God in the condition 
of life where he was ecalled.’’ (1 Cor. 7: 21-24.) 


St. Paul recognized and taught that each man must 
learn to perform his particular function in society 
well, and that in the performing of that function, as 
he enters into the lives of others, he must learn to 
give and take as has been described, if he would 
live the complete life. 

Three brief statements ** suggest Paul’s idea of 
the relation of the individual to the state, which may 
be summarized as follows: 


1. Civil obedience is a duty: 


‘‘Every subject must obey the government- 
authorities.’’ (Rom. 18:1.) 


2. Civil authority derives its source and sanction 
from God himself: 


‘No authority exists apart from God; the ex- 
isting authorities have been constituted by 
God.’’ (Rom. 18:1.) 


3. Resistance of and rebellion against civil author- 
ity are inexpedient and morally wrong: 


‘* Any one who resists authority is opposing the 
divine order, and the opposition may bring 
judgment upon themselves. ... You must 
be obedient as a matter of conscience.’’ 
(Rom. 13:3, 5.) 


4. The Magistrate is God’s servant for the sake 
of justice to all: 


$1 Rom, 12? 1-70 Tim.2:1; 23 Tit. 82 1 


HIS EDUCATIONAL VIEWS 87 


‘“‘The Magistrate is God’s servant for your 


benefit, . . . and for the infliction of the 
Divine vengeance upon evil-doers.’’ (Rom. 
13: 4.) 


5. The four specifications of civil obedience are 
the payment of tribute, taxes, respect, and 
honor, each to whom it is due: 


‘*Pay to them all their respective dues, tribute 
to one, taxes to another, respect to this man, 
honor to that.’’ (Rom. 13:7.) 


It is to be noted in the light of the above that he 
neither recommends nor condemns any particular 
form of government, but has so framed his language 
that it is applicable to any or every form. He seems 
to say nothing concerning patriotism; and yet in a 
true sense he does, for the law-abiding citizen is 
really the loftiest patriot, especially so if he follows 
the Apostle’s injunction: 


‘Well, my very first counsel is that supplications, 
prayers, petitions, and thanksgiving, are to be offered for 
all men—for kings and all in authority, that we may lead 
a tranquil life in all piety and gravity.’? (I Tim. 2:1.) 


St. Paul’s view of the church as an educational 
institution was of course only part of his concep- 
tion of the mission of the church in the world. Our 
present interest is limited by this viewpoint. The 
Apostle taught that the church is a divinely ap- 
pointed and animated organism in the world to per- 
form a spiritual service for the world, even as the 
state is a God-appointed agency to administer jus- 
tice in the world. ‘‘The state and the church,’’ ac- 
cording to Paul, ‘‘each have a place in the world. 
If God’s appointed and established order is pre- 


88 THE PEDAGOGY OF ST. PAUL 


served neither will invade the function of the 
other.’? 

The educational mission of the church in the world 
is that of instruction and enlightenment: 


‘‘In the church I would rather say five words with my 
own mind for the instruction of other people, than ten 
thousand words in a ‘tongue.’’’ (I Cor. 14:19.) 


‘‘T was called ... to enlighten all men upon the new 
order of that divine secret which God the Creator of 
all concealed from eternity—intending to let the full 
sweep of the divine wisdom be disclosed now by the church 
to the angelic Rulers and Authorities in the heavenly 
sphere, in terms of the eternal purpose which he has real- 
ized in Christ Jesus our Lord, through whom, as we have 
faith in him, we enjoy our ‘confidence of free access.’ 
(Eph. 3:7, 9. 12.) 


For this function of instruction and enlighten- 
ment leaders who are qualified and equipped as 
teachers are appointed in the church. ‘The educa- 
tive purpose and mission of these teachers as fully 
described in the previous chapter is to call out the 
whole man to complete living, in the supreme adjust- 
ment of his personal relation to God and man. 

May we say that in his attitude toward women 
teachers, Paul was (as Lowell says of every man) 
‘‘a prisoner of his date’’?** The following state- 
ments suggest his attitude: 


‘‘A woman must listen quietly in church and be per- 
fectly submissive; I allow no woman to teach or dictate 
to men, she must keep quiet.’’ (J Tim. 2:11, 12.) 


‘CAs is the rule in all churches of the saints, women 
must keep quiet at gatherings of the church. They are 


32 Stifler, The Hpistle to the Romans, pp. 232, 233. 

33 No woman was permitted to teach in Hebrew schools or synagogues. 
See Monroe, Cyclopedia of Education, article on Jewish Hducation, and 
Giidemann, article on Education, in Jewish Enoyclopedia. 


HIS EDUCATIONAL VIEWS 89 


not allowed to speak; they must take a subordinate place, 
as the Law enjoins. If they want any information, let 
them ask their husbands at home. It is disgraceful for a 
woman to speak in church. You challenge this rule? Pray 
did God’s word start from you? Are you the only people 
it has reached?’’ (I Cor. 14: 33-36.) 


It is quite plain from the foregoing that Paul con- 
sidered woman’s sphere to be the home. It was here 
that she might exercise an educative influence among 
those of her own household. Leaders and teachers 
in the church were to be men, and the place of the 
church as an educational influence in the world was 
to instruct and enlighten men of righteousness. 

St. Paul’s educational views may be summarized 
as follows: 

1. The child comes into the world with inborn tend- 
encies toward evil.» The home is the educative en- 
vironment in which it grows. The parents are the 
natural teachers of the child. The aim of instruc- 
tion in the home is faith in God and obedience to 
parents. The method of instruction toward these 
ends is two-fold: admonition and discipline. The 
content of instruction is religion, and the subject- 
matter ‘‘the sacred writings.’’ Timothy was a typ- 
ical ideal and product of Christian domestic educa- 
tion. 

2. St. Paul has practically nothing to say concern- 
ing school education, except characteristics of 
teachers who are not teachers. 

3. Kach individual must learn to perform his own 
particular function in society well, and in the per- 
forming of that function, he must learn to give and 
take as he enters into the lives of others. 

-4, The state and the church each have a Divinely 
appointed mission in the world: The state for the 
administration of justice, and the church for en- 
lightenment and instruction of the sons of men in 


90 THE PEDAGOGY OF ST. PAUL 


righteousness. Obedience to its laws, submission to 
its pronouncements, respect of its officers, and sup- 
port of its necessities are due to the state on the 
part of every citizen. 

5. In fulfilling her educational function the church 
is to call out the whole man to complete living in the 
supreme adjustment of his personal relation to God 
and man. As a prisoner of his age Paul offered no 
place in the teaching function of the church to 
women. 


CuHapter VI 


PSYCHOLOGICAL ELEMENTS IN 
ST. PAUL’S APPEAL 


The Intellect 


How did St. Paul teach? That—rather than, 
What did he teach?—is the guiding principle of this 
investigation. By necessity the content of his ped- 
agogy must largely serve as the medium for study- 
ing the manner of his pedagogy. This does not im- 
ply that the present study is an endeavor to read 
William James into the teachings of St. Paul. It 
means rather that certain principles recognized by 
modern psychology are latent in his pedagogy. In 
this chapter we shall investigate these principles; 
in a following chapter we shail study the methods 
he employed which embody these principles. . 
Whether St. Paul intentionally projected his teach- 
ings on a psychological basis or not, we may profit- 
ably study the psychological elements in his appeal 
_if we would effectually re-teach his teachings. 

- This is directly in line with what President G. 
Stanley Hall* has said concerning Biblical psychol- 
ogy: ‘‘It is our great good fortune to live in an age 
when our Bible is being slowly re-revealed as the 
best utterance and reflex of the nature and needs 
of the souls of men, as his great text book on psychol- 
ogy, dealing with him as a whole, body, mind, heart, 
and will, and all in the largest and deepest relation 
to nature and to his fellow man, which has been so 
misunderstood simply because it was so divine.”’ 


1 Adolescence, Vol. II, p. 321. 91 


92 THE PEDAGOGY OF ST. PAUL 


This study, therefore, is simply an endeavor to rec- 
ognize and state in modern terminology such psy- 
chological principles as are latent in that part of the 
Bible to which St. Paul contributed. Let us first 
study his appeal to the wtellect. When we speak 
of perception, memory, imagination, judgment, and 
reason, we are not dividing the intellect into seg- 
ments or faculties, but we are speaking of different 
aspects of consciousness in the acquisition of knowl- 
edge. Attention is that attitude of mind in which 
any one or more of these powers are fixed on a 
single object. 


1. Interest and Attention. 


Attention has been appropriately defined as ‘‘fo- 
cused consciousness.’’ ‘‘It may be what is called 
‘passive’ or ‘involuntary,’ or it may be ‘active’ and 
‘voluntary’ attention.”?? Fitch*® has correctly 
vointed out that the secret of attention is interest. 
It is the ‘‘motive power of attention.’’ The teacher 
may attract attention (spontaneously) or he may se- 
cure attention by commanding it (voluntary atten- 
tion). St. Paul did both. - 

He invited attention: 

1. By mingling with people who might give him 
attention. He availed himself of opportunities to 
interest people. On the Sabbath it was his custom 
to attend the synagogue. He frequented the 
crowded market-places,’ or sought places where he 
might interest smaller groups (e. g., by the river- 
side at Philippi®), or associated with those of his 
own trade (e. g., Aquila and Priscilla at Corinth‘). 

2. There was much about Paul that awakened the 

2 Titchener, An Outline of Psychology, p. 135 ff. 

3'The Art of Securing Attention, p. 3. 

4 Acts 13:14, 42, 44; 17: 2, etc. 

5 Acts 17:17 


6 Acts 16: 18. 
7 Acts 18:1 


PSYCHOLOGICAL ELEMENTS IN HIS APPEAL 93 


interest of others in him. His enthusiasm,® his 
frankness,’ his courage,’® his zeal, his poise,” his 
sympathy,” all blended into a radiance that made his 
presence in a group known. Somehow people knew, 
when he was present, that a man stood among them, 
for his personality was magnetic. He not only drew 
others to him, but he had the ability to focus their 
attention upon his subject-matter. 

3d. Unwelcome attention was heaped upon him by 
way of opposition (e. g., at Damascus,* at Iconium,* 
at Lystra,** at Bercea,*” ‘at Ephesus, at Caesarea 19) 
because of jealousy (e. g., at Thessalonica °°), and 
hate (e. g., at Jerusalem ”*). 

St. Paul secured attention by calling for it. 

1. In direct address. In addressing himself to 
others he used such expressions as: 

‘‘Hearken.’’ Acts 13:16. 

‘‘Behold’”’ (quoted). Acts 18:25, 41; 20:22, 25. 

‘‘Brethren.’’ Acts 13:26, 38. See also Acts 22:1; 
23:1. 
eka of Israel.’’ ‘‘Ye that fear God.’’ Acts 

LO. 

‘‘Those among you that fear God.’’ Acts 13: 26. 

‘“Ye men of Athens.’’ Acts 17: 22. 

‘‘Brethren and fathers, hear ye the defense I now 
make unto you.’’ Acts 22:1. 
Hus beseech thee to hear me patiently.’’ Acts 

‘*Paul stood forth in the midst of them and said, 
Sirs,’’ ete. Acts 27: 21. 

‘‘O foolish Galatians.’’ Gal. 3:1. 

‘“My little children.’’ Gal. 4:19. 

‘€O.Timothy.’’?: I Tim. 6:20, ete. 


8 Acts 16: 25, 28 ff.; 14:1; 13:42, 43. i5 Acts 14:1-7 


9 Acts 20: 20, Tae 16 Acts 14:19, 20. 
10 Acts 13:46; 18: 26; 19: 8. 17 Acts 17: 13. 
Periods 1s, $4528. 18 Acts 20: 1-3. 

12 Acts 26:2; 27: 21-25. 19 Acts 24: 2 ff. 

13 Acts 14: 8; 28: 7-10. 20 Acts 17:5. 


14Acts 9: 23-25. 21 Acts 21: 27 ff. 


94 THE PEDAGOGY OF ST. PAUL 


2. He utilized posture. (Fitch mentions this as 
one of the mechanical devices for securing atten- 
tion.) 

‘‘He sat down’’ (indicating willingness to speak) 

.. “and stood up’’ (after being invited) ‘‘and 
said... 077) ets: 13s Le G; 

‘He sat down and spake.’’ Acts 16:13. 

‘‘He stood in the midst of the Areopagus.’’ Acts 
Le: 22, 

‘‘Then Paul stood forth in the midst.’’ Acts 27: 
21, ete. 

3. He employed gesture: 

‘‘He beckoned with his hand, and said.... ”’ 
Acts 13: 16. 

‘‘Paul standing on the stairs, beckoned with the 
hand unto the people; and when there was made a 
great silence, he spake.’’ Acts 21: 40. 

‘‘Then Paul stretched forth his hand and made 
his defense.’’ Acts 26:1. 

We have already noted that his gaze was atten- 
tion-commanding. See Acts 13:9, 14:9, 23:1. 

4. He used dramatic actions. 

‘“But when the Apostles Barnabas and Paul heard 
of it they rent their garments, and sprang forth 
among the multitude, crying out, and saying, Sirs, 
why do ye these things?’’ Acts 14:14, 15. 

5). He expressed warning. 

‘“‘Beware.’’ Acts 13:40. Did Paul at this point 
observe any symptoms of dissent or disapprobation 
on the countenances of his hearers? 

6. He used language to win attention. 

‘‘And when they heard that he spake unto them 
in the Hebrew language, they were more quiet.’’ 
Acts 22:2. 

7. He performed miracles and thus aroused inter- 
est. 

At Lystra. Acts 14: 8-18. 

At Ephesus. Acts 19: 11-13. 


PSYCHOLOGICAL ELEMENTS IN HIS APPEAL 95 


At Melita. Acts 28:1-6 ff. 

8. He appealed to the curiosity of his hearers. 

In Damascus ‘‘all that heard him were amazed.’’ 
Acts 9: 20-22. 

At Athens, in the market-place, where his 
‘‘strange things’’ aroused the curiosity of the 
Greeks. Acts 17: 20 ff. 

On the island of Melita in a strange experience, 
Acts 28: 4 ff. 

Before Agrippa, ‘‘And Agrippa said unto Festus, 
I also could wish to hear the man myself. ‘T'o-mor- 
row, saith he, thou shalt hear him.’’ Acts 25: 22. 

In Rome. ‘‘But we desire to hear of thee what 
thou thinkest: for as concerning this sect, it is known. 
to us that everywhere it is spoken against. And 
when they had appointed him a day, they came to 
him into his lodging in great number; to whom he 
expounded the matter, testifying the kingdom of 
God, and persuading them concerning Jesus, both 
from the law of Moses and from the prophets, from 
morning till evening.’’ Acts 28:22, 23. 

The two experiences, at Antioch of Pisidia (Acts 
13) and in Athens (Acts 17), might be considered as 
classic instances of securing and holding attention, 
in fact as complete teaching situations. 

St. Paul won attention without effort and used 
the thing at hand to ‘‘focus consciousness.’’ Pro- 
fessor James says, ‘‘The genius of the interesting 
teacher consists in sympathetic divination of the sort 
of material with which the pupil’s mind is likely to 
be already spontaneously engaged, and the inge- 
nuity which discovers paths of connection from that 
material to the matter to be learned. The principle 
is easy to grasp, but the accomplishment is difficult 
in the extreme.’’ St. Paul did this difficult thing 
naturally. At Antioch of Pisidia it was history; ” 
at Athens, the altar;** at Jerusalem it was ‘‘The 

22 Acts 13. 23 Acts 17: 23. 


96 THE PEDAGOGY OF ST. PAUL 


Hebrew language’’; ** before Felix his Roman citi- 
zenship;*° before Agrippa, his (Agrippa’s) reputa- 
tion; 7° and in Corinth his trade *’ that was ingeni- 
ously used to win effectual interest. 


2. Perception. 


In one of his outstanding instructions (Phil. 4: 8, 
9) the Apostle appealed (whether consciously or 
unconsciously) both to the inner and sense percep- 
tions of those he taught. Professor Horne says: 
“The mind looking mward at itself and becoming 
aware of itself, its thoughts, feelings, or intuitions, 
or the mind becoming aware of any thing, theory, 
or truth, is inner perception.’’ ** ‘‘By sense percep- 
tion is meant the knowledge of an individual, sen- 
sible, present thing.’’ ** 

One of St. Paul’s favorite words is doyfopac,?® 
which he uses some 27 times in his epistles in the 
sense (as Thayer says) ‘‘to reckon inwardly.”’ 
This word is the focus of the passage under discus- 
sion: 

‘‘Winally, brothers, keep in mind (doytfecde) what- 
ever is true, whatever is worthy, whatever is just, 
whatever is pure, whatever is attractive, whatever 
is high toned, all excellence, all merit.’’ 

This, says Vincent,* ‘‘is an appeal to an inde- 
pendent moral judgment, to thoughtfully estimate 
the value of these things.’’ St. Paul is evidently 
seeking to educate his pupils in a life, ‘‘whose mental 

24 Acts 22: 2. 26 Acts 25, 26. 

25 Acts 24. 27 Acts 18: 3. 

28 Psychological Principles of Education, pp. 97, 98. 

29 AoyiGonat is a favorite word with Paul, being used (exclusive of 
quotations), according to Thayer, some 27 times in his epistles, and only 
4 times in the rest of the N. T. Some of the most striking instances of 
its usage from the present point of view are: Rom. 2:3; I Cor. 18:5, 
11; If Cor. 10:7, 11; 12:6. In each of these cases it means (in animo 
conferre) “to reckon inwardly, count up, or to weigh reasons, to delib- 
erate.’—Thayer. Ellicott says in loco, “Use your faculties upon,” quoting 
Bengel, “Horum rationem habete.” 


aie on Philippians, in International Critical Commentary Series, 
p. . 





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PSYCHOLOGICAL ELEMENTS IN HIS APPEAL 97 


energies are fully at work, always gravitating to- 
wards purposes and actions true, pure, gracious, 
virtuous, and commendable.’’** Miss Harrison in 
her Study of Child Nature says that ‘‘the habit of 
contrasting or comparing in material things leads to 
fineness of distinction in higher matters. John Rus- 
kin and like thinkers claim that a perception of and 
love for the beautiful in nature leads directly to a 
discernment of the beautiful in the moral world.’’ 
This makes St. Paul’s instruction which imme- 
diately follows the verse quoted above all the more 
pertinent: 

‘‘Practice also what you have learned (éud0ere) *? 
and received (zapeddfere ) ** from me, what you heard 
me say (jxobcare. . . & guot) and what you saw me 
do (etdete éy éuot),?” 

Is not Paul here appealing to the sense perception 
of his pupils? Is he not seeking habits of action in 
those taught on the basis of eye and ear perception, 
he himself having been the object perceived? Ac- 
cording to Chrysostom this is good pedagogy: 
‘‘This is teaching, in all his exhortations to propose 
himself for a model; as he saith in another place 
(3:17) ‘even as ye have us for an example.’ ’’ * 

St. Paul’s instruction in these verses (Phil. 4:8, 
9) illustrates a principle reiterated over and over in 
educational history: ‘‘ Moral practice is the cause of 
moral insight.’?** Although in the order of his 
thought, the insight precedes the practice, yet the 
insight is based on practice, and his conclusion nat- 

31 Moule, Philippian Studies, p. 239. 

32 pavOave, “to ascertain,” ‘‘to find out,’’ as in Acts 23:27; Gal. 3:2; 
Col. 1:73 or as in Phil. 4:11, ‘“‘to learn by use and practice.”’ 

83 mwapaAauBavw. With reference to knowledge this word is used to refer 
to that which is received with the mind, either by oral transmission as 
in I Cor. 11:23, by the transmission of teachers (used of disciples) as 
in I Cor. 15:1, 3; Gal. 1:9. See references given by Thayer. In con- 
nection with the climactic order of the verbs it suggests an active rather 
than a passive receiving. 


34 Chrysostom, Homilies on Philippians, XIV, on Phil. 4: 8. 
35 Horne, Psychological Principles of Education, p. 105. 


98 THE PEDAGOGY OF ST. PAUL 


urally follows: peace within and harmony without. 
(See the psychological order of certain ‘‘results’’ 
named by Paul in Rom. 5: 3-90.) 


3. Memory. 


Sully *° defines memory as ‘‘the power of retaining 
and reproducing anything that has been impressed 
in the mind whether by the way of the senses or 
through the medium of language.’’ There are really 


three factors involved: retention, reproduction, and 


recognition. Herbart * distinguished three kinds of 
memory: the rational (secured by association of 
cause and effect), the ingenious (no essential connec- 
tion in recall), and the mechanical (impression 
through repetition). St. Paul made his appeal 
chiefly to the first of these memories: 

1. Through apperception. He used familiar 
ideas, many of them old and established facts, to 
prepare for and to interpret the new. 

Teaching in the synagogue at Antioch of Pisidia ** 
he ‘‘studiously conciliated his hearers,’’ *® and pre- 
pared them for his message (the new) by retailing 
the history (the old) they so much loved: the deliver- 
ance from Kgypt (17), the wilderness experience 
(18), the inheritance of Canaan (19), the Judges 
(19), Samuel (20), Saul (21), David (22). Then he 
proceeded point by point knitting the new to the old, 
by proving his thesis (Jesus is the Christ) from the 
testimony of John the Baptist (24), the prediction 
of the Prophets (27), and the attestation of living 
witnesses to the resurrection (31). 

At Athens he used the well-known altar and its 
familiar inscription to set forth the truth he pro- 
claimed (the new) to his hearers. (Acts 17: 23.) 

36 Sully, Outlines of Psychology, p. 150. 

387 Herbart’s Introduction to the Science and Practice of Education. 


Edited by Felkin, p. 30, 
38 Acts 13: 13 ff. 


39 Jacobsen, Bible Commentary, Vol. II, p. 442. 


he ye FDI EEE OS TI 


PSYCHOLOGICAL ELEMENTS IN HIS APPEAL 99 


St. Paul’s appeal to ‘‘the apperceiving mass’’ of 
those taught is especially noteworthy in the saluta- 
tions and greetings of his Epistles. See the open- 
ing verses of his Epistle to the Romans (1-7), Philip- 
pians (1-3), Colossians (1-3), I Thessalonians (1-3), 
IT Timothy (1-7), Philemon (1-7). 

2. St. Paul appealed to the memory also at Hphe- 
sus by vivid descriptions of previous events to teach 
such lessons as: 


Faithfulness: ‘‘Ye yourselves know from the first day that 
I set foot in Asia, after what manner I was with you 
all the time, serving the Lord with all lowliness of 
mind, and with tears, and with trials which befell me 
by the plots of the Jews.’’ (Acts 20:18, 19.) 

Good conduct: ‘‘ Wherefore, watch ye, remembering that by 
the space of three years I ceased not to admonish every 
one night and day with tears.’’ (Acts 20: 31.) 

Generous service: ‘‘Ye yourselves know that these hands 
ministered to my necessities, and to them that were 
with me. In all these things I gave you an example, 
that so laboring ye ought to help the weak, and to re- 
member the words of the Lord Jesus, that he himself 
said, It is more blessed to give than to receive.’’ (Acts 


20: 34-35.) 
Consecration : ‘‘My remembrance of thee . . . remembering 
thy tears . . . having been reminded of the unfeigned 


faith that is in thee. . . . For which cause I put thee 
in remembrance that thou stir up the gift of God that 
is in thee.’’ (II Tim. 1: 3-6.) 


3. He appealed to the memory (ingenious?) to 
create interest and sympathy: before Felix (Acts 
24:10, 11) and before Agrippa (Acts 26: 26). 

4. He appealed to the memory to win confidence 
of others in himself and establish prestige: on ship- 
board in the storm, when he had advised against 
sailing from Crete. (Acts 27:10, 21, 42-44.) 

_ 9. He called for a hearty response to his teach- 
ings on the basis of memory. ‘‘I beseech you there- 


100 THE PEDAGOGY OF ST. PAUL 


fore, be ye imitators of me. For this cause have I 
sent unto you Timothy, who is my beloved and faith- 
ful child in the Lord, who shall put you in remem- 
brance of my ways which are in Christ, even as I 
teach elsewhere in every church.’’ (I Cor. 4:17.) 

6. He appealed through the memory to unite the 
common interests of a group who could not get along 
with each other. (See Phil. 1:3-5, and 1:27; 2:4; 
42253.) 

7. He instructed a younger teacher to appeal to 
the memory by way of good pedagogy. (See I Tim- 
othy 4:6; IL Timothy -2: 8-14.) 


4, Imagination. 


Imagination has been described as the picture- 
forming power of the mind, hence the term mental 
imagery. There are two kinds of imagination, the 
v reproductive and the productive. The reproductive 
imagination functions as memory. ‘The productive 
imagination is to some extent dependent on the re- 
productive imagination, as it involves recall. It 
combines past experiences in new form. Strayer 
and Norsworthy *° classify productive imagery as 
fanciful, realistic, and idealistic, according to the 
character of the material used. Dewey“ says that 
the fancy is ‘‘characterized by the predominance of 
similes, of metaphors, of images in the poetical 
sense, of subtile analogies.’’ This sentence prac- 
tically summarizes what may be said about St. Paul’s 
appeal to the imagination. 

1. His use of the simile. (A formal comparison 
of two objects.) 


‘For even as we have many members in one body, and 
all the members have not the same office, so we, who are 


40 Strayer and Norsworthy, How to Teach, p. 96. 
41 Dewey, Psychology, p. 195. 


PSYCHOLOGICAL ELEMENTS IN HIS APPEAL 101 


many, are one body in Christ, and severally members of 
one another.’’ (Rom. 12:4. Cf. I Cor. 12:12.) 

‘As sin reigned in death, even so might grace reign 
through righteousness.’’ (Rom. 5:21.) 


Paul’s use of the simile is so frequent that exam- 
ples might be added indefinitely; for instance, his 
frequent construction ‘‘as—so,’’ *? is so frequent as 
almost to be a characteristic of his speech. Accord- 
ing to Young ** there are 7 similes in the teaching 
situations recorded in the Acts. There are 15 in 
Romans, 26 in I Corinthians, 23 in II Corinthians, 8 
in Galatians, 14 in Ephesians, 5 in Philippians, 7 in 
Colossians, 8 in I Thessalonians, 4 in II Thessalo- 
nians, 4 in I Timothy, 4 in If Timothy, 2 in Titus, 3 
in Philemon, (18 in Hebrews); a total (including 
Hebrews) of 148 (in about 100 chapters). 

2. His use of the metaphor. (An implied 
simile. ) 


‘Lest by any means I should be running, or had run, in 
vain.’’ (Gal. 2:2; cf. Rom. 9:16; II Thess. 3:1.) ° 

‘‘That the ordinance of the law might be fulfilled in us, 
who walk not after the flesh but after the Spirit.’’ (Rom. 
8:4; ef. Rom. 6:4; If Cor. 4:2; Eph. 2:2, 10.) 

‘‘For as many of you as were baptized into Christ did 
put on Christ.’’ (Gal. 3:27; see also I Cor. 15:53, 54; 
II Cor. 5:3, 4; Eph. 4:24; Col. 3:10.) 


Farrar ** finds a barrenness of ‘‘color’’ in St. 
Paul. Yet Humphries* finds a great wealth of 
imagery simply in his Pastoral Epistles. To his 
instances a great many may be added from Paul’s 
other Epistles. His use of the metaphor shows 
that he drew his imagery from: 

42 momep . . . OUTWS OF OUTWS Kal. 

43 Young, Analytic Concordance, under ‘‘as.” 

44 Farrar, The Life and Work of St. Paul, pp. 10-12. A Mee refer- 


ence on this point is Howson, The Metaphors of St. Paul, N. Y 
45 Humphries on Pastoral Epistles, p. 262. 


102 THE PEDAGOGY OF ST. PAUL 


Imperial Warfare: ‘‘That thou mayest war the good war- 
fare.’’ (J Tim. 1:18. See also II Cor. 10:4; Eph. 
6: 13-19; II Tim. 2:3; 3:6.) 

Classical Architecture: ‘‘Howbeit the firm foundation of 
God standeth, having this seal.’’ (II Tim. 2:19. See 
also I Cor. 3:9, 10, 16,17. Eph. 2:20-22. Col. 2:7. 
ETim 39 1S 15. pie 228) 

Ancient Agriculture: ‘‘The husbandman that laboreth must 
be the first to partake of the fruits’? (II Tim. 2:6. 
See also Rom. 5:5; 11:17; I\Cor. 3:9; 9: 1090 
Gal. 6:8; I Tim. 4:10; 5:17, 18; 6:10; Titus 1:13; 
3:14.) 

Greek Games: ‘‘ And if also a man contend in the games, he 
is not crowned except he have contended lawfully.’’ 
(Il Tim. 2:5. See also I Cor. 9:25; Eph. 6:12; I 
Tim. 4:7; 6:12; II Tim. 4:7.) 

Roman Law: ‘‘That being justified we might be made heirs 
according to the hope of eternal life.’’ (Titus 3: 7.) 
‘‘Heirs’’ is a favorite word with Paul, being used 18 
times in his Epistles. Further metaphors of this class 
are as follows: 

*“So also we when we were children were held in bondage 
under the rudiments of the world, that we might re- 
ceive the adoption (viv@ecta) of sons.’’ (Gal. 3:4 ff. 
See also Rom. 8: 14, 21, Eph. 1:5.) 

*“But I say that so long as the heir is a child he differeth 
nothing from a bondservant (doddos) being lord of 
all.’’ (Gal. 4:1. See also Rom. 3:25; I Cor. 7: 21, 
22; Rom. 6:19; Phil. 2: 7, 8.) 

Medical Science: ‘‘If any man teacheth a different doctrine 
and consenteth not to sound words’’ ( dytatvovaw déyors). 
(I Tim. 6:3. See also Titus 1:9, 13; 2:1; II Tim. 
2:17; 3:17; 4:3. See also xarapri€w, ‘‘restore,’’ as 
im 'Gal.631). 

Seafaring Life: ‘‘Made shipwreck concerning the faith.’’ 
(I Tim. 1:19. See also 6:19.) 

Commercial Life: ‘‘Supposing godliness is by way of 
gain.’’ (I Tim. 6:5. See also IT Tim. 1:12, 14.) 
Hunting Game: ‘‘Recover themselves out of the snare of 

the devil.’’ (II Tim. 2:6. See also I Tim. 3:7; 6:9.) 


PSYCHOLOGICAL ELEMENTS IN HIS APPEAL 103 


It is interesting to note from what activities Paul 
drew his figures. His references (as Farrar points 
out) to the beauties of nature are practically nil. 
Perhaps this is another illustration of St. Paul’s 
subordination of everything to the practical. 

Other figures St. Paul used are: 


Metonymy. (Container for thing contained.) ‘‘Ye can- 
not drink the cup of the Lord and the cup of demons.’’ 
(I Cor. 10:21.) ‘‘He shall justify the circumcision 
(the Jews) by faith and the wncircumcision (the Gen- 
tiles) through faith.’’ (Rom. 3:20. See also Rom. 
2:26; Gal. 2:7 ££.) 

Synecdoche. (Whole for part or part for whole, etc.) 
His use of ‘‘law,’’ (vépvos). ‘*But now apart from law 
( zwpis vopov ) a righteousness of God hath been mani- 
fested, being witnessed by the law (526 rod vénov) and 
the prophets.’’ See also Rom. 7:2, 3. His use of 
uncircumeision (daxpofveria) as in Rom. 2:26, and 
righteousness (d¢xacootvy) as in Rom. 9:30, 31. 

Personification. (To give personal form or character to 
an object.) ‘‘O death, where is thy victory? O death, 
where is thy sting?’’ (I Cor. 15:55.) ‘‘For sin shall 
not have dominion over you.’’ (Rom. 6:14.) ‘‘And 
the scripture, foreseeing that God would justify the 
Gentiles by faith, preached the Gospel beforehand unto 
Abraham.’’ (Gal. 3:8, 22.) 

Apostrophe. (The absent addressed as present.) ‘‘ Where- 
fore thou art without excuse, O man, whosoever thou art 
that judgest.’’ (Rom. 2:1; ef.2:3.) ‘‘But I speak to 
you that are Gentiles.’? (Rom. 11:13; ef. 11: 24.) 

Contrast. (Association of likes or opposites.) ‘‘But we 
preach Christ crucified, unto Jews a stumbling-block 
and unto Gentiles foolishness.’’ (I Cor. 1:23. See 
Romans 2:21, 23; II Cor. 4:8, 9; 6: 8-10.) 

Paradox and Oxymoron. (Contradictory terms brought 
sharply together.) ‘‘For when I am weak, then am I 
strong.’’? (II Cor. 12:10.) ‘‘If any man thinketh that 
he is wise among you in this world, let him become a 
fool, that he may become wise.’’ (I Cor. 3:9; 8:10. 


104 THE PEDAGOGY OF ST. PAUL 


See Rom. 4:18; II Cor. 4:8-10; 6:9; I Tim. 5:6; 
Rom. 1:20, 22; Il. Cor. 8:2.) 

Irony. (A form of speech represented in its opposite.) 
‘‘Did I commit a sin in abasing myself that ye might 
be exalted, because I preached unto you?’’ (II Cor. 
11:7. See also Gal. 4:16.) ‘‘ Already ye are filled, 
already ye are become rich.’’ (I Cor. 4:8 ff.) 

Hyperbole. (Exaggeration for sake of emphasis.) ‘‘I thank 
my God through Jesus Christ for you all, that your 
faith is proclaimed throughout the whole world.’’ 
(Rom. 1:8.) There is a noticeable lack of hyper- 
bole in Paul. But see II Cor. 2:14; Rom. 16:19; 1 
Thess. 1: 8. : 


This study reveals not only that St. Paul’s mind 
was rich in imagery but that he used this imagery 
to project his teachings to others. St. Paul drew 
his figures, especially his metaphors, from the prac- 
tical activities of life, rather than from the beauties 
of nature, as Stalker * says, ‘‘from scenes of human 
energy and monuments of cultivated life.’? Life and 
action were his ends; hence his figures. He was 
practical rather than poetic. The man was adapted 
to his mission. As for ‘‘subtile analogies,’’ they are 
best studied with St. Paul’s dialectics. 

St. Paul’s appeal to the realistic imagination is 
seen in the frequent repetitions of his experience 
on the way to Damascus (repeated largely for the 
sake of self-defense). Is not his introduction to his 
discourse related in IT Cor. 12 of this type: ‘‘T will 
come to visions and revelations of the Lord. I knew 
aman in Christ fourteen years ago (whether in the 
body, I know not; or whether out of the body, I know 
not: God knoweth), such a one caught up even to the 
third heaven,’’ etc. From this passage he goes on to 
a very practical discussion of how strength may be 
found in weakness. (See also Acts 16: 6-10.) 

One need but survey our past study of the imag- 


46 Stalker, Life of Paul, p. 13. 


PSYCHOLOGICAL ELEMENTS IN HIS APPEAL 105 


ination to appreciate the Ideal element running 
clear through St. Paul. He was an Idealist in a 
very real sense. The great ideas which he taught 
are concerning God, Sin, Christ, Redemption, the 
Christian Life, the Church, and the Future. This 
type of St. Paul’s appeal to the imagination is seen 
especially in such passages as I Cor. 12 and Eph. 
1:18 ff., which begins ‘‘Having the eyes of your 
heart enlightened, that ye may know,’’ ete. Of 
course St. Paul was appealing here to the spiritual 
sense, far deeper than to any mental response. Per- 
haps it would be better to say he appealed through 
the imagination than to it, as a certain wise man 
once put it: ‘‘Your brains will never save you, but 
you can’t get saved without them.’’ 


5. Judgment and Reason. 


Plato called dialectic ‘‘the coping stone of the 
sciences,’’ *” and called the Dialectician a person who 
takes thoughtful account of the essence of each 
thing. He used the term to suggest that method of 
discussion by question and answer, the determina- 
tion of truth and error by a process of analysis, a 
process which ‘‘carries back its hypothesis to the 
very first principle of all, in order to establish them 
firmly.’’*® Aristotle limited the word to the use of 
argument for purposes of persuasion.*? It is in this 
sense that we speak of the dialectics of St. Paul. 

If it is true, as Whipple™ says, that ‘‘skill in 
dialectics is more an art than an effort of genius,’’ 
we may conclude that St. Paul’s ability as a dialec- 
tician was largely a result of his training in the rab- 
binical school under Gamaliel. Storrs ™ says, ‘‘Cer- 

47 Republic 534 EH. 

48 Republic 532 A. 

49 See Funk and Wagnalls’ New Standard Dictionary of English Lan- 

New York, 1913, under ‘‘Dialectics.” 


guage, 
50 Whipple, Essays and Reviews, Webster, 1871, Vol. I, p. 168. 
51 Storrs, Divine Origin of Christianity, p. 225. 


106 THE PEDAGOGY OF ST. PAUL 


tainly no more expert and splendid dialectical energy 
than that of Paul is known to have wrought in even 
the abundant and delicate Greek tongue.’’ We shall 
reserve a study of St. Paul’s appeal to the Judgment 
and Reason in his dialectics for Chapter VIII, in the 
discussion of his methods, which involves his ques- 
tions and answers and reasoning. 


Cuarrer VII 


PSYCHOLOGICAL ELEMENTS IN ST. 
PAUL’S APPEAL (Continued) 


The Feelings and Will 


‘‘ An idea only acts if it is felt,’’ says Ribot. Be- 
fore studying St. Paul’s appeal to the will, there- 
fore, let us first study his appeal to the feelings. 
If we would know how he set streams of worthy 
acts flowing from the lives of his pupils, let us first 
study how he touched their springs of feeling. Du 
Bois? says, ‘‘It was not the intellectual convictions 
alone of Paul, . Pestalozzi, . Froebel, that 
wrought such reformations, but rather their ardor, 
their zeal, courage, sympathy; their hates and loves, 
their hopes and fears,—in short, those stirrings of 
the soul which stand immediately behind the will 
as goads and credentials to action.’’ 

Two characteristics distinguish St. Paul as a 
leader of the emotional type: his intensity of feel- 
ing, and his personal sympathy. He had an emo- 
tional endowment which was contagious. His feel- 
ings aroused and stirred the feelings of others, and 
made his appeals effective. How then did he shape 
these appeals? 

His intensity of feeling—his ardor, zeal, courage; 
his personal sympathy, found expression in a sug- 
gestive variety of ways: 


His appeal. The response. (Sug- 
gested by the context 


1 Ribot, The Psychology of the Emotions, p. 19. 
2 DuBois, The Natural Way, p. 73. 


107 


108 


THE PEDAGOGY OF ST. PAUL 


1. Fervid climaxes: 


2. Vivid Descriptions: 


Rom. 8: 35-39. 
IL Cor. 6: 4-10. 
Rom. 12: 9-21. 


I Thess. 5: 16-21. 


Acts 20: 18-38. 


PD Corie sailed: 
i Corit92 19-22: 

H Fav G's atu to rae PAS 
td tba hye: Sra Be Bs 

I Vhess,.2: 2: 

I Phess.)2: 9-12. 
LD Vhess,:2: 17-20. 
I Thess. 3: 1-10. 
I Thess. 4: 13-18. 
dO hd Whe eis Roe Eas 
ERT 3 LOakt, 


3. Pointed Questions: 


Acts 26: 27. 


PE Gor sie Leo's 21s 


AS 
I Cor. 6:3. 
Tore Beit5: 
I Cor. 14: 26. 
IL Cor. 9:1-8. 


lone EEA oe: 


AT Cond o29; 
Fairs 1s: 
IT Thess. 2: 5. 


or atmosphere of pas- 
sage; includes some- 
times an element of 
will.) 


Confidence. 

Enthusiasm. 

Affection, cheerfulness, 
generosity. 

Joy, prayer, thanksgiv- 
ing. 


Endearment (‘‘wept sore 


. . . kissed him’’). 


Sympathy. - <4, 99 
Sympathy. Nae 
Contentment. 
Sympathy. 
Affection. 
Longing. 
Comfort. 
Comfort. 
Trust. 

Trust. 


Sympathy. } ‘to feel 


Desire. 
Shame. 


W onder. 
Reverence. 
Eidification. 
Indignation. 
Sympathy. 
Confidence. 
Trust. 
Trust. 


PSYCHOLOGICAL ELEMENTS IN HIS APPEAL 109 


4, Grave Warnings: 


I Cor. 10:12, 13. Dependence. 

I Cor. 15: 34. Shame. 

I Cor. 16: 22. Love. 

Pan-.3: 2; Confidence. 
5. Sympathetic Expressions: 

IT Cor. 2: 4. Affection. 

Lies Cors) Lina-8: Comfort. 

ER OGEHibe ?: Hopefulness. | 

IT Cor. 2: 3. Joyfulness. 

JT Cor. 5: 1-4. Expectancy. 

BEG GR el) 23. Cordiality. 

COLNe 2. Comfort. 

Philby 2228. J Oy. 

HI Corps) 12, Hopefulness. 

Il Thess. 2:16. Comfort. 


His appeal is also seen in his use of: 


6. Endearing appellatives: 


Brethren. 


My beloved. 

Luke the beloved 
physician. 

Epaphras our be- 
loved _ fellow- 
servant. 

Kipaphroditus, my 
brother, and 
fellow - worker 
and fellow-sol- 
dier. 


Pasay ee (al eat SSS ORY (a 

1 Cor: 1 210514: 20) 26: 

LECort be eth, 

Galva ab 2a aks 
OLs, 

dl 0.0 SO Nea aes Ye ee or Lh 

I Thess. 4:1; 5:12. 

JT Thess. 3:1, ete. 

Bile acs. 

Col. 4:14. 


Col. 1:7. 


Phil, 2: 25. 


110 THE PEDAGOGY OF ST. PAUL 


7. Ardent Exclamations. 
O man of God. 1.Tim. 6:11. 
O Timothy. T Tim. 6: 20. 
See also Rom. 11: 33. 


8. Affectionate Utterances. 

‘‘Hinally, my brethren, rejoice in the Lord.’’ 
Phils. 

‘‘My brethren, my beloved and longed for, 
my joy and crown.’’ Phil. 4:1. 

~ No you that are afflicted, rest with us.’’ I 
| Thess. 1: 7. 

‘‘Hor neither-at any time were we found 
using words of flattery, as ye know, nor a 
cloak of covetousness ... but were gen- 
tle in the midst of you, as when a nurse 
cherisheth her children: even so being af- 
fectionately desirous of you, we were well 
pleased to impart unto you not the gospel 
of God only, but also our own souls, be- 
cause ye were become very dear to us.’’ 
I Thess. 2: 5-8. 

‘“‘Mor [ had much joy and comfort in thy 
love, because the hearts of the saints have 
been refreshed through thee, brother.’’ 
Philemon 7. 

‘¢Remember my bonds.’’ Col. 4:18. 


9. Worshipful Thanksgivings, which breathe 


love, joy, assurance. See salutations of all 
his epistles. 


10. Reverent Benedictions, breathing grace, 
peace, restfulness. Note the strange min- 
gling of feelings at close of I Cor. 16: 21-24. 
See Ephesians 3:20, 21, and close of all 
epistles. 


11. Triumphant testimony to great truths, breath- 
ing confidence, trust, assurance, hope, and 


PSYCHOLOGICAL ELEMENTS IN HIS APPEAL 111 


12. 


13. 


14. 


15. 


16. 


peace. I Cor. 9:8; 1239910 Time ts 12s 10 
Tim. 4: 6-8. 


Prayerful confidences of fellowship: as in Phil. 
1:3-11; Phil. 3:1; 4:4; Eph. 4:14-19. 
Paul sang and urged others to sing. Acts 
16:25+ Eph. 5:19; Col. 32416. 


He sought for proper social expression of the 
emotions: Eph. 4:31, 32; Col. 3:8; Eph. 
4:25; 6:23; I Thess. 5:13. These might be 
summarized as negative and positive: Nega- 
tive: bitterness, wrath, anger, clamor, rail- 
ing, malice, etc. Positive: kindness, tender- 
ness, mercy, pity, generosity (Phil. 4: 14-18; 
Rom. 15: 25-28), good cheer (Acts 27: 22, 36). 


Paul received some responses from the feel- 
ings of others which he did not seek and which 
were undesirable: 

Envy. Acts 14:2, 4, 5, 19. 

Jealousy. Acts 13:45; 17:5, 13. 

Pate MNGi as 20 Los Os Oe ng Aula 
Be Bei. 

Mocking. Acts 17:32; 18:6. 


In the teaching situations described in the Acts 
we find mingled expressions of feeling on the 
part of Paul, and a great variety of emotional 
responses on the part of the people. Some of 
these might be listed as follows: 


Appeal. Response. 


‘‘Proclaimed Jesus.’’ Acts 9:20, Wonder and 


22 


‘‘Preaching boldly.”? Acts 9:28- Hate. 
30 


amazement. 


“Urged.” Acts 13: 43 ff. Wonder. 
‘‘Spake out boldly.’? Acts 13: Gladness. 


46, 


48, 52. 


112 THE PEDAGOGY OF ST. PAUL 
‘‘So spake.’? Acts 14:1. Belief. 
‘‘Said with loud voice.’? Acts Surprise. 
14: 10. 
‘‘Rent their garments.’’ Acts Scarce restrain- 


14: 14-18. 


‘‘Sat down and spake.’’ (Con- 
versation.) Acts 16: 13-15. 
‘‘Reasoned in market-place.’’ 

Acts 17:17, 20. 


‘‘Spake boldly.’’ Acts 19: 8-10. 


ed the multi- 
tudes from 
sacrifice. 
Belief, hospital- 
ity. 
Wonder. 


‘“‘Hardened and 
disobedient. ’’ 


Acts 23:6. ‘‘A creat clamor, 
a great dissen- 
sion.”’ 


Acquiescence. 


“Orie: out” 


‘‘Cheerfully make  defense.’’ 


Acts 24:10. 


‘‘Reasoned righteousness, self- ‘‘Terrified.’’ 
control, and judgment to 
come.’’ Acts 24:24, 25. 

‘‘T think myself happy to make Acquiescence. 
defense.’’ Acts 26: 2. 

Self-control. Acts 28: 1-6. Wonder. 

Four times we find Paul in tears: Endearment. 


Acts 20:19, 31; II Gor. 2:4; 
Phil. 3948; 


To summarize, we have found that St. Paul ap- 
pealed to the feelings of others by projecting his 
own. He did this both in words and actions. In 
his words he expressed himself to suit the occasion 
either fervently, vividly, directly, soberly, gently, 
sympathetically, intimately, affectionately, ardently, 
joyously, reverently, enthusiastically, or concernedly, 
and once censoriously (Acts 23:3). His words 
were accompanied at times by smiles or tears, 
strength or weakness, prayer or song, courage or 





PAUL BEFORE FESTUS 
From the painting by William Hogarth 


i 
nl he 


P) isun ar ~< 


— 


* 


Whe 





PSYCHOLOGICAL ELEMENTS IN HIS APPEAL 113 


self-control, loud cries or quiet conversations, urgent 
restraints or welcoming gestures, impassioned elo- 
quence or reasoned persuasion. 

The feelings aroused by St. Paul in others were 
various and led to a variety of actions. Some of 
these feelings are very complex, others less so: 
LOVE, JOY, SYMPATHY, THANKFULNESS, CONTENTMENT, 
LONGING, COMFORT, TRUST, WONDER, REVERENCE, CON- 
FIDENCE, GENEROSITY, HOPEFULNESS, CHEER. On cer- 
tain occasions he purposefully aroused sHAME, IN- 
DIGNATION, FEAR, SURPRISE, DISSENSION, ACQUIESCENCE. 
He sought to secure an absence of BITTERNESS, 
WRATH, ANGER, CLAMOR, RAILING, and MmAuicr. He 
received some responses from the feelings of others 
which he did not seek and which were undesirable: 
ENVY, JEALOUSY, HATE, MOCKING. 

St. Paul not only instructed the intellects and 
touched the feelings of those he taught, but he also 
moved their wills. 

1. After examining the responses from his ap- 
peals to the feelings, one can say in the first place 
that he educated the will through the feelings. His 
ideas found expression because they were felt as 
well as sensed. 

How else did he move the will? 

2. He appealed to the instinct of wmitation. 

(1) The reason he could appeal to imitation effec- 
tually was because he was a teacher who embodied 
what he taught. He could well say, ‘‘ Brethren, be ye 
imitators together of me, and mark them that so 
walk even as ye have us for an ensample. lor many 
walk,’’ ete.* There were other teachers (so-called) 
whose example was not according to the truth. 
Neither their lives nor their teachings were worthy 
of imitation. ‘‘This appeal,’’ as Moule says,* ‘‘was 
prompted not by egotism or self-confidence, but by 


8 Phil. 3:17. See also I Cor. 4:16. 
4 Moule, Philippian Studies, p. 201. 


114 THE PEDAGOGY OF ST. PAUL 


single-hearted certainty about his message and his 

purpose.’’ A sufficient reason indeed, illuminated 

still further by his injunction: ‘‘The things which ye 

both learned and received and heard and saw in me, 

these things do: and the God of peace shall be with 
ou. 995 

(2) The object of imitation, the supreme exam- 
ple, was really not himself, but Another, whom he 
followed: ‘‘Be ye imitators of me, as I also am of 
Christ.’’° As Calvin says, ‘‘He did not prescribe to 
others what he had not first observed.’’’ This is a 
significant pedagogical principle, as Samuel John- 
son *® has well observed, ‘‘Example is always more 
efficacious than precept. > Or as Edmund Burke® 
declared, ‘‘Example is the school of mankind, and 
they will learn at no other.’’ 

(3) The manner of appealing to imitation sug- 
gests another important principle of Paul’s peda- 
gogy: ‘‘Be ye kind one to another, tender-hearted, 
forgiving each other, even as God also in Christ for- 
gave you. Be ye therefore imitators of God, as be- 
loved children; and walk in love, even as Christ also 
loved you, and gave himself up for us, an offering 
and a sacrifice to God, for an odor of a sweet 
smell.’’?*° Paul sought to secure right social rela- 
tions on the basis of imitation: kindness, tender- 
heartedness, forgiveness, love, God in Christ the 
supreme example. John Ruskin stated this signif- 
icant principle as follows: ‘‘The reason that preach- 
ing (and may we not also say teaching) is commonly 
so ineffective, is because it calls on men oftener to 
work for God, than to behold God working for men.’’ 
It is a characteristic pedagogical feature of each of 
St. Paul’s Epistles that the practical, hortatory sec- 

5 Phil. 4:9. 

61) Cor.)11'2.1, 

7 Calvin’s Commentary, ba ds as i Weare BS 

8 Johnson, Rasselas, Chapter XXII. 


9 Burke, Letter I, On : Regicide Peace, Vol. V, p. 311. 
10 Ephesians 4:32-5: Al 


PSYCHOLOGICAL ELEMENTS IN HIS APPEAL 115 


tions are at the close. And it is still a further fea- 
ture that all his Epistles begin with reverent, uplift- 
ing instruction about God. For instance: 


Romans: ‘‘. . . the Gospel of God which ... concerning 
His. Hon whos. 6. wha v.77 

I Corinthians: ‘‘I thank my God always concerning you, for 
the grace of God which was given you in Christ Jesus 

. that in everything ye are enriched in Him... 
Jesus Christ who,’’ ete. 

If Corinthians: ‘‘Blessed be the God and Father of our 
Lord Jesus Christ, the Father of all mercies and God 
of all comfort ; who,’ ete. 

Galatians: ‘‘God the Father, who... Jesus Christ, who 

ee OLC, 

Ephesians: ‘‘Blessed be the God and Father of our Lord 
Jesus Christ, who ...’’ ete. 

Philippians: ‘‘I thank my God upon all my remembrance 
of you, .. . being confident of this very thing, that he 
who...’ ete. 


The order of Paul’s appeal to the will on the 
basis of imitation therefore is: first behold, then act; 
first observe, then do; first believe, then work. This 
is an important principle for all who would re-teach 
the teachings of St. Paul. 

(4) The result of his appeal to this instinct is 
significant: ‘‘And ye became imitators of us, and of 
the Lord, having received the word in much afflic- 
tion, with joy of the Holy Spirit; so that ye became 
an ensample to all that believe in Macedonia and in 
Achaia.’’** ‘‘Hiven as ye know what manner of men 
we showed ourselves toward you for your sake... . 
Ye are witnesses, and God also, how holily and right- 
eously and unblameably we behaved ourselves toward 
you that believe.’’** ‘‘For ye yourselves know how 
‘ye ought to imitate us, for we behaved not ourselves 
disorderly among you, neither did we eat bread for 


11] Thess. 1:6, 7. 
12I Thess. 1:5; 2:10. 


116 THE PEDAGOGY OF ST. PAUL 


nought at any man’s hand, but in labor and travail, 
working night and day that we might not bea burden 
to any “of you; not because we have not the right, 
but to make ourselves an ensample unto you, that 
ye should imitate us.’?** The two Epistles to the 
Thessalonians are especially interesting because 
they mark an attainment and a lapse. In the first 
ease their attainment had been realized on the basis 
of imitation; the lapse had come because in Paul’s 
absence they had forgotten his example and were 
‘‘looking for the Lord’’ rather than applying them- 
selves to His work. -To awaken them from their 
lapse St. Paul again appeals to them on the basis of 
imitation, and admonishes them ‘‘not to be weary in 
well-doing.’’ ** 

3. Paul reénforced his appeal to the will by sug- 
gestion. This is natural indeed, for as Professor 
Horne * says, ‘‘Imitation and suggestion shade im- 
perceptibly into each other, radical distinctions be- 
tween them being impossible to maintain. Sugges- 
tion has the larger connotation, imitation being 
due to a particular kind of suggestive influence, 
viz.: ‘suggestibility to models, and copies of all 
sorts. AGF Ei 

St. Paul’s suggestions were both direct and indi- 
rect. The hortatory sections in his Epistles fairly 
bristle with suggestive elements. 

(1) Under the urge of what he felt to be a 
divinely appointed commission he frequently used 
the word zapayyéido, [a word occurring in Greek Lit- 
erature from A‘schylus, fifth century, and Herodo- 
tus, fifth century (B. C.) down, ‘‘which means to 
transmit a message along from one to another, to 
declare or announce, therefore to command, order, 


charge’’ (Thayer).] to give directions concerning 


Anh? “Thea. 329. 

141I Thess. 3:13. 

15 Horne, Psychological Principles of Education, p. 278. 

16 Quoting Baldwin, Dictionary of Philosophy ‘and Psychology, article 
“Suggestion.” 


PSYCHOLOGICAL ELEMENTS IN HIS APPEAL 117 


marriage,” fidelity to duty,’* disorderly conduct,” 
physical labor as a means of support (as well as a 
means of grace!),”° or on the other hand trust in the 
uncertainty of riches,** sound doctrine,” and becom- 
ing conduct in worship, especially at the Lord’s Sup- 
per.*® Each one of these directions, which are of 
moral significance, are best understood in the light 
of the circumstances and of the kind of people with 
whom he was dealing. 

(2) His teachings are suggestive also indirectly. 
What standards of conduct he held before his pupils! 
It is especially noteworthy that these suggestions 
are predominantly positwe. They were the web and 
woof of his daily experience, they were expressed 
further in the content of his teachings. Summariz- 
ing what we have already found concerning his 
aims (Chapter IV) we have such qualities: 

(a) Of Character, as: LOVE, TRUTHFULNESS, KIND- 
NESS, HOSPITALITY, TEMPERANCE, INDUSTRY, PRUDENCE, 
PATIENCE, OBEDIENCE, CHRISTLIKENESS, FORBEARANCE, 
SYMPATHY, DILIGENCE, THRIFT, MEEKNESS, LOYALTY, 
PERSEVERANCE, MERCY, FORGIVING SPIRIT, HOPEFULNESS, 
JOYFULNESS, THANKFULNESS, HUMILITY, HONESTY, 
SPIRITUALITY, PRAYERFULNESS, RESPECT, PEACEABLE- 
NESS, SELF-CONTROL. 

(b) Of Social Relationships, as: GooD CITIZENSHIP, 
SOUND BUSINESS, GOOD ETHICS, RESPECT FOR RIGHTS OF 
OTHERS, NEIGHBORLINESS, THOUGHTFULNESS, NO PAR- 
TISANSHIP, NO CLASS RIVALRY, GOOD COMPANY... 

(3) He used the suggestive ‘‘ought’”’ by way of 
securing good personal,** domestic,** and social *® 
conduct, and pricked the conscience ‘with character- 
izations of Christ: ‘‘Even as... so also.’’?? In 
the light of His radiance who can stand? One of his 


Adee Soe $45.10, 2a Tin, thas 

18.1 ‘Thess: 4: 11. 2S TLC Ore) TS 1 Hie 

19 II Thess. A ; e Zeal. Cor vit si 10 28h Corse ii: 
20 II Thess. 3:4, 10, 11, 12. 25. 11. Cor)\12: 14, 

200 Tans fs, 17, 26 ie i Eh i 


27 See such passages as Eph. 4:32-5:1, 2, already referred to. 


118 THE PEDAGOGY OF ST. PAUL 


most vivid and outstanding characterizations of 
Christ comes right in the midst of a very practical 
series of exhortations,** in which he is seeking to 
secure unity, self-denial, and brotherliness: ‘‘ Not 
looking each of you to his own things, but each of 
you also to the things of others. Have this mind in 
you,’’ continues he, ‘‘ which was also in Christ Jesus: 
who,’’ ete. Here follows one of his outstanding 
Christological passages, which pricks the conscience, 
and turns one from thoughts of himself to thoughts 
of his Creator, and from the Creator to others. Here 
again those of us who endeavor to re-teach the teach- 
ings of St. Paul may well stop and reflect both upon 
the teacher and his teaching. 

(4) But having pricked the conscience, St. Paul 
did not stop there. He suggested a dynamic which 
was sufficient to bring about definiteness and stabil- 
ity of purpose in living: ‘‘So then, my beloved, even 
as ye have always obeyed, not as in my presence only, 
but now much more in my absence, work out your 
own salvation with fear and trembling; for it is God 
who worketh im you both to will and to work, for his 
good pleasure.’’*® Paul’s suggestion is ‘‘Work out 
what God has worked in!’’ Here is dedicated self- 
activity! And here is self-determination in its high- 
est potency, as Miss Blow * says: ‘‘ Moral life begins 
when. conscious motives take the place of blind im- 
pulsion. Where these are lacking there is self-deter- 
mination in the forms of impulse and desire. Where 
they are present there is self-determination in its 
highest potency as free-will.”’ 

28 Phil, 2: 1-11. 


29 PHT 2 S020 138: 
30 Miss Blow, Letters to a Mother. 


Craptrer VIII 
ST. PAUL’S PEDAGOGICAL METHODS 


‘‘Whether or not instruction will begin well and 
go on properly depends on a combination of the 
three factors: The teacher, the pupil, and the subject 
taught,’’ says Lange.’ The coordination of these 
factors involves certain principles which have been 
found to be of peculiar value to the teacher, for 
instance: 


Adaptation (the point of contact).? 

Aim (the end in view). 

Selection of Materials (What material shall be 
selected? Why shall it be used? Where shall 
it be used? Why shall it be used where it is?). 

Presentation (The Discourse Method—Subject de- 
veloped point by point; the Discussion Method 
—Subject developed by questions and an- 
swers). 

Association (Comparison, contrast, parallelism, 
repetition). 

Illustration (The concrete). 

Conclusion (Reasoning, application). 


St. Paul used both the discourse and discussion 
method of instruction. Let us study him in a typical 
example of each method. 


The Discourse Method. 


A good example of the discourse method was the 
situation in the synagogue at Antioch of Pisidia. 
(Acts 13: 13-52). 

1 Lange and De Garmo, Herbart’s Outlines of Educational Doctrine, 


“2A “splendid discussion of this principle is The Point of Contact in 
Teaching, by Patterson DuBois. Nagle 900. 


120 THE PEDAGOGY OF ST. PAUL 


1. St. Paul adapted himself to the situation.* He 
found his point of contact by presenting himself at 
the synagogue on the Sabbath. He ‘‘sat down,’’ as- 
suming the position of a teacher, thus intimating 
that permission to address the congregation would 
be welcome.* He gladly accepted the invitation 
which was forthcoming, and ‘‘stood up and, beckon- 
ing with his hand, said,’’ ete., thus soliciting atten- 
tion. He spoke in sympathetic and direct style: 


‘‘Men of Israel, and ye that fear God, Hearken.’’ (16.) 

‘‘Brethren, children of the stock of Abraham, and those 
among you that fear God.’’ (26.) 

‘‘Be it known unto you therefore, brethren... .’’ (38.) 


Interest was not only sustained throughout his dis- 
course, but he was invited to return and speak again. 

2. He kept his ‘‘end’’ definitely wn view all the 
while. This is evident from the trend of the dis- 
course. He focused each point as he made it, on his 
theme: ‘‘ Jesus is the Christ.’’ See verses 23, 25, 27, 
28, 30, 33, 38. 

3. He selected his materials to correspond to the 
point he was making. He presented his subject point 
by point, approaching it (1) From Jewish history 
(17-23), (2) From contemporary history (24-28), 
(3) The fulfillment of prophecy (29-34), (4) The tes- 
timony of the Scriptures (35-41). He developed his 
first point by narration by tracing the selection of 
the chosen people to the bondage in Egypt, and then 
relating the exodus, the wilderness experience, the 
inheritance of Canaan, the Judges, the Kingdom 
(Saul, David), as a single movement, to the Heir of 

8 For other fine examples of adaptation see es 17: 228, Paal ear 
Athens; Acts 16:13 ff., Paul at Philippi; Acts 40 ff., ‘Pa ul in Jeru- 
salem ; Acts 24:10ff., Paul before Felix; Ace 36: 1ff., Paul before 
Agrippa. “When I consider this Apostle as appearing either before the 
witty Athenians, or before a Roman court of judicature, in the presence 
of their great men and ladies, I see how handsomely he accommodated 
himself to the apprehension and temper of those politer peopie.’’—Lord 


Shaftesbury’s Characteristics, Vol. I, p. 30. 
4 Cf. Jacobsen, Bible Commentary, Vol. in p. 441. 


HIS PEDAGOGICAL METHODS 121 


the Kingdom, ‘‘A Saviour Jesus.’’ He developed 
his second point by description of two contemporary 
events and their bearing on the subject. He devel- 
oped his third point by exposition of two passages of 
scripture: Psalm 2:7 and Isaiah 55:3. He devel- 
oped his fourth point by argumentation: (1) In ap- 
peals to accepted authority: Psalm 16:10; Habak- 
kuk 1:5 (and Isaiah 49:6, see verse 47); (2) Con- 
trast (36, 37); (8) Deduction (88); and (4) Com- 
parison (39). He used concrete illustrations drawn 
chiefly from history to illuminate his discourse: 


‘When they sojourned in the land of Egypt.’’ (17.) 

‘‘ About the time of forty years as a nursing-father bare 
he them in the wilderness.’’ (18.) 

‘‘Destroyed seven nations in the land of Canaan.’’ (19.) 

‘*He gave them judges until Samuel the prophet,’’ (20.) 
ete. 


In using these various means of approach he ap- 
pealed to the various types of mind in his audience; 
the child mind (Illustration and Description), the 
expectant mind (Narration), the susceptible mind 
(Exposition), and the critical mind (Argumenta- 
tion). He referred to the Deity 28 times. In this 
sense the discourse is prophetic: ‘‘forth-telling.’’ 

4. His presentation was effective. He had ap- 
pealed to every one and consequently he received a 
remarkable response: ‘‘They besought that these 
words might be spoken to them the next sabbath’’ 
(42). ‘‘And the next sabbath almost the whole city 
was gathered together to hear the word of God.’’ 
(44.) Is it any wonder that ‘‘the disciples were filled 
with joy and with the Holy Spirit’’? (52.) 

We do not claim of course that St. Paul con- 
sciously or deliberately appealed in all these ways. 
His presentation simply reveals these various facts. 
This testifies eloquently of his natural ability as a 


122 THE PEDAGOGY OF ST. PAUL 


teacher. He did spontaneously what was most 
suited and most effective to instruction. 

Other outstanding discourses which invite similar 
study are: 

Paul at Lystra, Acts 14:14-17. Subject, ‘‘The 
Living God.”’ 

Paul at Athens, Acts 17:16-34. Subject, ‘‘The 
Unknown God.”’ 

Paul at Miletus, Acts 20: 17-38. A Farewell Dis- 
course. 

Paul in Jerusalem, Acts. 22:1-22. A Personal 
Defense. 

Paul before Felix, Acts 24:10-21. A Personal 
Defense. 

Paul before Agrippa, Acts 26:1-32. A Personal 
Defense. 

In his Epistles certain passages also might easily 
have been delivered as discourses, for instance: 

Romans 12, An Exhortation to Practical Morality. 

I Corinthians 13, A Discourse on Love. 

I Corinthians 15, A Discourse on the Resurrection. 

Galatians 1:11-2:21, A Discourse on the True 
Gospel. 


The Discussion Method. 


St. Paul’s Epistle to the Romans may be regarded 
as a typical example of a teaching situation carried 
on according to the discussion method. Sanday says, 
‘‘Tt is characteristic of this Epistle that St. Paul 
seems to imagine himself face to face with an oppo- 
nent, and that he discusses and answers arguments 
which an opponent might bring against him (so 3:1 
ff.,4:1ff.,6:1ff., 7:1ff.). No doubt this is a way of © 
presenting the dialectical process in his own mind. 
But at the same time it is a way which would seem 
to have been suggested by actual experience of con- 
troversy with Jews and the narrower Jewish Chris- 


HIS PEDAGOGICAL METHODS 123 


tians.’?°> If Paul wrote this Epistle near the close of 
his third missionary Journey, we may well believe 
that he had gone over the ground covered by this 
Epistle in many teaching situations. This Epistle 
therefore is not the spontaneous result of consecutive 
reflection, but rather a cumulative result of heated 
discussion in actual experience. This opinion is con- 
firmed by noting the verbs °® in the Acts which are 
used to express the nature of his contacts in various 
teaching situations. Another confirmation of this 
idea is the characteristic way in which a subject is 
taken up, then suddenly dropped because of an inter- 
jection, only to emerge later for further considera- 
tion. The Epistle to the Romans might be compared 
to some of Plato’s Dialogues (e. g., Phaedrus, 
Phaedo, Crito, etc.) ; only here the names of teacher 
and pupil are omitted, and here St. Paul himself, as 
the teacher, is writing, rather than Plato about 
Socrates, his teacher. 

Let us study, then, the methods of St. Paul in the 
discussional type of instruction: 


THE GROUP: St. Paul—the teacher. Interested mem- 
bers of the Church at Rome, some Jews, and 
some narrow Jewish Christians—the pupils. 

THE POINT OF contact (Adaptation). The teacher 
addresses the group: 

1:1-7. A reverent and interest-awakening saluta- 
tion. 

8-15. An earnestly eager and enthusiastic greet- 
ing. 

arm (The end in view). 

16,17. Teacher states the subject: How i is right- 
eousness to be attained? 


5 International Critical Commentary : Romans, kl 69. 

a* ‘Dispute,” Acts a 29. “Reasoning,” Acts 17: ey 18:4, 193.19: 8, 
pS ail beat i: 7. “urge a OL “persuade,” Acts 13: AB: 19:8, 262 
os : oie 38 : 23. ue pound? Acts 28: 23. “testify,” Acts 18:5; 20:21; 

Tas CLC, 


124 THE PEDAGOGY OF ST. PAUL 


SELECTION OF MATERIALS—PRESENTATION : 
18-32. Teacher gives an opening talk. (A vividly 
startling picture of the corruption of the Gentile 
world, leading to a conclusion: The Gentile 
world is guilty before God.) 

A Jew interrupts (an implied interjection) : 
“But that does not include me.’’ (I am not 
guilty before God.) 

2:1, 2. Teacher addresses Jew: (States point he 
is about to discuss: ‘‘You and the Gentile are 
in the same position before God.’’) 

3. Teacher asks Jew a question: (A leading’ and 
personal question to provoke thought, and asked 
in a searching eae (See text for ques- 
tion.) 

4, Teacher asks Jew another question: (A leading 
and personal question to awaken conscience, and 

asked in a searching manner.) (See text for 
question.) 

The Jew and his fellows protest. (Implied.) 

2:5-29. Teacher: ‘‘Let us inquire into the truth of 
this matter.’’ 

MAJOR PREMISE. 

5-16. God’s judgment is against all unrighteous- 
ness. The Gentiles are unrighteous (1: 18-32), 
established by four principles: 

0, 6. Teacher states an appeal first abstractly 
(first principle), then concretely (second prin- 
ciple). 

7-10. Teacher continues in an appositional sen- 
tence,* developed in parallelisms by repetition 
and contrast. 


7 For a discussion of the “Socratic Art,” in which Socrates and Jesus 
are compared as questioners, with whom also St. Paul might be com- 
pared, see: Story-Telling, Questioning, and Studying, by H. H. Horne, 
Chapter II, especially pp. 103-110. Like Socrates and unlike Jesus, Paul 
used the leading question; like them his questions are concrete (some- 
times abstract), practical, ‘personal, thought-provoking, and sometimes go 
unanswered. 

8 A sentence in which clauses are set parallel to each other without a 
connective. 


HIS PEDAGOGICAL METHODS 125 


11. Teacher argues third principle from charac- 
ter of God. 
12. Teacher explains this argument. 
13. Teacher argues third principle from experi- 
ence. 
A Jew advances an ad homimem argument °® 
against this. 
14, 15. Teacher refutes this argument by an ap- 
peal from experience. 
16. Teacher clinches his major premise by an 
appeal to certainty. (Fourth principle.) 
MINOR PREMISE. 
17-29. The Jew has failed to fulfill the Law (He 
is unrighteous). Developed by: 
17-20. Teacher sets forth a hypothetical case. 
21-23. Teacher asks a series of leading questions 
(to touch conscience) in a searching manner. 
24. Teacher appeals to authority (a confirmatory 
argument from Scripture, Isaiah 52:3). 

25. Teacher appeals to authority (an argument 
from Ceremonial Law). 

26. Teacher states a deduction in the form of a 
rhetorical question. 

27. Teacher states a second deduction in the form 
of a rhetorical question.”® 

28, 29. Teacher clinches his minor premise by an 
argument from character. Conclusion delayed 


¥ 
3:1. A Jew who raises a casuistic*’ objection: 
‘What then is the advantage of being a Jew?”’ 
2. Teacher gives a partial answer, being inter- 
rupted by 
3. A Jew who interjects a suggestive question, 
calling for a negative answer.” 
9 As though he said: “But the Gentiles have no written law, you are 
arene beside the point.” 
cee question not intended to elicit an answer but inserted for rhetorical 


11 A question with regard to duties, obligations, morals 
12 Introduced by wy. See Blass, Grammar of N. T. Greek, p. 254. 


126 THE PEDAGOGY OF ST. PAUL 


4, Teacher vehemently responds with an emphatic 
negation * supported by an appeal to authority 
(a confirmatory argument from Scripture, 
Psalm 51:4). 

5. A Jew raises an ad hominem objection (in the 
form of a suggestive question calling for a nega- 
tive answer). 

6. Teacher vehemently denies the idea,” and an- 
swers it with a counter question. 

7, 8. A Jew retorts by stating a maxim (which 
some have falsely attributed to Paul) which dis- 
torts Paul’s point. 

8. Teacher repudiates the maxim and clinches his 
point by a reductio ad absurdum rejoinder.* 

9. A Jew raises a question of comparison. 

9-18. Teacher answers by a universally sweeping 
negation which he supports by a keenly con- 
vincing appeal to authority (a Scriptural prin- 
ciple laid down in Psalm 14:1 ff. and 53:1 ff., 
and graphically described in Psalm 5:9; 140: 3; 
10:7; Tsatah 59: 7 1f., and . Psalm -s6.3e 
order). 

CONCLUSION. 

19-20. Drawn by an argument from antecedent 
probability: * ‘‘By works of law no mortal may 
hope to be declared righteous in God’s sight.’’ 


Summary to this point (Presentation by Deduction) : 
‘Major Premise: God’s Judgment is against all unright- 
eousness (The Gentiles are unrighteous). 
Minor Premise: The Jew has failed to fulfill the Law 
(He is unrighteous). 


13 wy yevorro, “Far be it!” “God forbid!’ A formula especially fre- 
quent in Paui’s writings (and in Epictetus; cf. Schweigh, Index Graec. 
in Hpictetus, p. 392.—Thayer). “Fourteen of the fifteen N. T. instances 
are in Paul’s writings, and in twelve of them it expresses the Apostle’s 
abhorrence of an inference which he fears may be falsly drawn from his 
argument.’’—Burton, Moods and Tenses of N. T., § 177. Cf. also Lightfoot 
on Gal. 2:17. muh yévorro appears 10 times in this Epistle; 3:4, 6, 31; 
OZ IO Es Wee ee teers ke aS, 

147. e., the conclusion is manifestly absurd. 

15 J. €., from cause to effect. 


HiS PEDAGOGICAL METHODS 127 


Conclusion: The Jew is equally guilty with the Gentile 
before God. 


3:21-31. (With an almost perceptible sigh of re- 
lef the Teacher begins to expound the means 
to the end—stated in the subject). 

21. Teacher defines the subject under discussion 
and relates it to the present knowledge of the 
pupuls. 

22. Teacher proceeds from the general to the par- 
ticular by drawing a nearer definition of his 
point. 

23. Teacher restates a point already made (v. 19) 
and 

24. proceeds to expound the method of the system 
now defined, 

25. by stating the meaning and 

26. the purpose of a great historical event. 

27. A Jew raises a question for information. 

Teacher answers it categorically. 

A Jew raises a question with an implication. 

Teacher denies the implication and answers 
the question adversatively.*® 

28. Teacher draws a consequent conclusion. 

29, 30. A Jew proposes an alternative possibility. 

Teacher meets this with a question previously 
admitted and answers it hypothetically. 

31. A Jew raises a leading question implying a 
contrary conclusion. 

Teacher vehemently denies this conclusion ™ 
and states 
A POINT HE IS ABOUT TO PROVE: The New is a fulfill- 
ment of the Old. 

4:1, 2. A Jew (sensing the trend of the discus- 
sion) presents an objection in the form of a 
crucial test case: Abraham. 

3-5. Teacher meets this by an argument from his- 


16 ovxi, dAAa, (adda is a strong adversative.) 


128 THE PEDAGOGY OF ST. PAUL 


tory (the point in question) based on accepted 
authority (Gen. 15:6) which sets aside the ob- 
jection and sustains his conclusion. 

6-8. Teacher adduces further historic evidence 
from accepted authority to sustain his conclu- 
sion. (David, Psalm 32:1 ff.) 

9, A Jew raises a question calling for explana- 
tion. 

9-12. Teacher answers by supporting his conclu- 
sion from an argument of priority, and then 
proceeds to explain this point. 

13-17. Teacher adduces another proof of his 
point with an argument by antithesis (Law vs. 
Grace) and an appeal to authority. (Gen. 
TY 53) 

18-25. Teacher clinches his point finally by an 
argument from identity (Abraham’s faith the 
same as ours). 


Summary, 3: 21—4: 25 (Presentation by Induction) : 
3: 20-31. Exposition of New System. 
4:1-25. Proof of this exposition: 
By argument from history—sustained by author- 


ity. 

By argument from priority—explained by his- 
tory. 

By argument by antithesis—sustained by author- 
ity. 


By argument from identity—explained by history. 


(Reading a doubtful expression on the faces 
of some of his pupils, as though they were say- 
ing, ‘‘That may all be true—but is it safe to 
venture on such a method?’’) the 

Teacher proceeds to 

A POINT HE IS ABOUT TO EXPOUND: The Assured KHf- 
fects of This Method. 
0:1-5. Teacher expounds the assured effects of 
this method in actual experience. 


HIS PEDAGOGICAL METHODS 129 


6-9. Teacher sets forth the reason for this assur- 
ance in glowing terms, by drawing an analogy 
from human experience and proceeding a for- 
tiort*’ to divinely assured consequences. 

10. Teacher supports this conclusion by an argu- 
ment in the form of a triple antithesis which 
11. He climaxes with an additional reason for 

confidence in this method. 

12-21. Teacher illuminates his point by an illus- 
tration from history (characterized by a digres- 
sion), which he develops by contrasts and paral- 
lelisms, and concludes with an explanatory sum- 
mary. This last point intensifies the group 
consciousness to a critical degree. Feeling that 
if this point is pressed to its logical conclusion 
it lays open the teacher’s doctrine to a serious 
charge, 

6:1. A Jewish Christian interposes a casuistic 
question, implying a non sequitur suggestion 
(does it not follow, that ... ? etc.). 

2-14. Teacher takes up 

A POINT HE IS ABOUT TO ExPOUND: The Nature of 
This Method, by vehemently repudiating ** the 
suggestion and proceeding to show that the 1m- 
plication of the point in question is set aside 
by a point more fundamental in character. His 
train of thought is developed in counter ques- 
tions, symbolic metaphors, parallelisms, and a 
consequent exhortation. 

15. A Jewish Christian asks a question implying 
a suggestion which might arise from the 
teacher’s last point. 

16. Teacher vehemently denies the suggestion, an- 
swers it with a counter question, and proceeds 
to expound his point (The Nature of This 
Method—It is a power greater than sin) by 
two illustrations from common life: 


177. e., “how much more.” 


130 THE PEDAGOGY OF ST. PAUL 


17-23. The Analogy of Slavery (the substitution 
of freedom for bondage), a metaphor developed 
by vivid description, a pointed question, and 
suggestive contrasts. 

7:1-6. The Analogy of the Marriage Bond (re- 
lease upon death for union with another), a 
metaphor developed by symbolism and sugges- 
tive contrasts. 

7. A Jewish Christian raises a question implying 
a suggestion which might follow from the last 
point. 

8-25. Teacher vehemently denies the suggestion 
and goes on to expound his point (The Nature 
of This Method—It is a power greater than 
law) by an illustration drawn from his own 
personal experience, which is developed by an 
appeal to authority (HWixod. 20:17, Deut. 5:21), 
vivid description, striking contrasts, deeply 
emotional exclamations, and a thankful conclu- 
sion. 

(Seeing that the pupils are awed and subdued 
at the tremendous truth he has been expound- 
ing, yet eagerly receptive, ) 

8:1. Teacher takes up 

A FINAL POINT FOR Exposition: The Assured Effects 
of This Method (from a different viewpoint, 
ef. Chapter 5), viz.: ‘‘No condemnation,’’ ‘‘No 
defeat,’’? ‘‘No separation.’’ *® 

17. Teacher begins with ‘‘Calm exposition and 
pastoral entreaty’” (Sanday *®) and develops 
his thought by means of parallelisms, compar- 
isons (both negative and positive), and repeti- 
tion. 

18-30. Teacher proceeds to a ‘‘more impassioned 
outlook and deeper introspection’’ (Sanday **), 
developing his point by means of vivid descrip- 


18 See Godet, Introduction to Chapter VIIT. 
19 International Critical Commentary, Romans, p. 190. 


HIS PEDAGOGICAL METHODS 131 


tion, pointed questions, illuminating com- 
parisons, and confident assurances. 

31. A Christian interposes a question of concln- 
sion. 

32-39. Teacher replies by proceeding from the 
impassioned and subdued tones in which he has 
been speaking ‘‘into a sort of lyric outburst, 
which quickens and swells to its magnificent 
climax’’ (Gairdner ”°). 


4 

‘‘If God is for us, who is against us? He that spared 
not his own Son, but delivered him up for us all, how 
shall he not also with him freely give us all things? 

‘Who shall lay anything to the charge of God’s elect? 
It is God that justifieth ; 

‘“Who is he that condemneth? It is Christ Jesus that 
died, yea, rather that was raised from the dead, who is 
at the right hand of God, who also maketh intercession for 
us. 
‘“Who shall separate us from the love of Christ? Shall 
tribulation, or anguish, or persecution, or famine, or naked- 
ness, or peril, or sword? Even as it is written, 


For thy sake we are killed all the day long; 
We were accounted as sheep for the slaughter. 


‘‘Nay, in all these things we are more than conquerors 
through him that loved us. For I am persuaded, that 
neither death, nor life, nor angels, nor principalities, nor 
things present, nor things to come, nor powers, nor height, 
nor depth, nor any other creature, shall be able to sepa- 
rate us from the love of God, which is in Christ Jesus our 
Lord.’’ 


Summary 5:1—8:39 (Presentation by Exposition) : 
Exposition of the Method whereby righteousness is at- 
tained by a discussion of its nature and effects. 


20 Gairdner, Helps to the Study of the Epistle to the Romans, p. 77. 


132 THE PEDAGOGY OF ST. PAUL 


Summary of Presentation 


1. St. Paul found a point of contact by appealing 
to the feelings of the group, thus securing their sym- 
pathetic interest. 

2. This opened the way for the statement of the 
subject. 

3. He opened the discussion by appealing to the 
imagination, thus winning attention; and by making 
his first point, thus securing an immediate reaction 
from the group. 

4. He provoked thought and pricked the con- 
science by two leading and personal questions asked 
in a searching manner. 

5. He led the group in the consideration of one 
aspect of the subject by developing a syllogism in 
the course of the discussion. 

-—The Major Premise was grounded on four prin- 
ciples: The first was stated abstractly, the 
second concretely, and both developed by 
repetition and contrast. The third principle 
was argued from character and experience, 
over against an ad hominem argument against 
it by the group. The fourth principle was 
grounded on an appeal to experience. 

—The Minor Premise was developed in an ani- 
mated discussion involving, 

On the part of the teacher: The statement of a 
hypothetical case, a series of leading ques- 
tions, four appeals to authority, two deduc- 
tions, an argument from character, a counter 
question, and a reductio ad absurdum re- 
joinder. 

On the part of the group: A casuistic objec- 
tion, two leading questions, an ad hominem 
objection, an erroneous interpretation of the 
teacher’s point, and a question of comparison. 


HIS PEDAGOGICAL METHODS 133 


—The Conclusion followed, being drawn by an 
argument from antecedent probability. 


So far the teacher’s method was deductive. 


6. He led the group in the consideration of an- 
other aspect of the subject anductively. 

By defining the issue and relating it to the present 
knowledge of the group. 

By proceeding from the general to the particular. 

By restatement and exposition. 

By a categorical answer. 

By an adversative answer. 

By two strong denials. 

By a deduction. 

By a hypothetical case. 

By an argument from history based on authority. 

By an argument from priority explained by his- 
tory. 

By an argument by antithesis sustained by author- 
ity. 

By an argument from identity explained by his- 
tory. 


The members of the group took part in the diseus- 
sion: 
By asking a question for information. 
By raising a question with an implication. 
By proposing an alternative possibility. 
By raising a leading question. 
By presenting a crucial test case. 
By calling for the explanation of a certain point. 


7. He led the group in the consideration of an- 
other aspect of the subject by exposition of points in 
question. 


134 THE PEDAGOGY OF ST. PAUL 


The exposition proceeded according to questions 
raised by members of the group in the form of: 

Casuistice objections. 

Suggestive questions. 

A question calling for a conclusion. 


The teacher proceeded to answer: 


In the form of analogy (4 of them). 

By relating personal experiences. 

By illustrations from history. 

By symbolism. 

By a fortiors argument. 

By argument by antithesis. 

By pointed questions. 

By counter questions. 

By vehement denials. 

By appeal to authority. 

By vivid descriptions. 

By suggestive contrasts. 

By illuminating comparisons (both negative and 
positive). 

By parallelisms. 

By explanations. 

By earnest entreaties. 

By confident assurances. 

By deeply emotional exclamations. 

By thankful conclusions. 

By a lyric outburst which rose to a magnificent 
climax. 


This ‘‘close-up’’ first-hand study has led us right 
into the heart of St. Paul’s methods as a teacher. 
It opens up but by no means exhausts another field 
of study, most engaging and instructive. Those of 
us who endeavor to re-teach the teachings of the 
great Apostle may well stop and reflect how we may 
put into practice what he did so spontaneously. We 


HIS PEDAGOGICAL METHODS 135 


may also reflect with profit on the question St. Paul 
propounded in this last study: 


‘‘Thou therefore that teachest another, teachest 
thou not thyself?’’ (Rom. 2: 21.) 


ADDITIONAL NoTp.—Romans 9-11 might be studied in the same way. 
Subject: Why was Israel rejected? ‘Phis passage together with the one 
just studied (Rom. 1-8) are the most outstanding examples of this 
method. Other passages which are not so clearly discussional yet partake 
of this method are: I Cor. 1-4, Party Divisions. I Cor. 6, Litigation. 
I Cor. 7, Marriage. Gal. 2:11-21, What Makes a Man a Christian? Acts 
28:17-28 is a brief description of a group discussion and its result. 


Onaprer LX 


THE RESULTS OF ST. PAUL’S 
PEDAGOGY 


Having studied the origin and nature of St. Paul’s 
pedagogy, our interest turns naturally enough to 
its results. We ask, What then was the influence of 
his pedagogy? How many were influenced? How 
much were they influenced? How lasting was this 
influence? We are interested both in the quantity 
and quality; both in the immediateness and per- 
manence of the influence he exerted as a teacher. 

Adolphe Monod * says, ‘‘Should any one ask me to 
name the man who of all others has been the greatest 
benefactor of our race, I should say without hesita- 
tion the Apostle Paul. His name is the type of 
human activity the most endless, and at the same 
time the most useful, that history has cared to pre- 
Serve.”’ 

While this challenging opinion of Monod is open 
to question, it is worth investigating at least, for 
any justification there may be for it. 

The immediate results which attended the teaching 
career of St. Paul are impressive. 

Every world teacher has had disciples. Buddha, 
Socrates, Jesus, each had an inner circle of imme- 
diate followers. One of the rewards of the teacher’s 
giving is the receiving of friendship. Having found 
a way into the lives of others, they also enter into 
his. What a large number of personally intimate 
friends St. Paul had in his heart’s affection! Turn 


1 Adolphe Monod, Der Apostel Paulus (Five Discourses from the 
French). Quoted in MacDuff, Footsteps of St. Paul, p. 209. 
136 





ST. PAUL AT EPHESUS 
From the painting by Eustache le Sueur 


7 me | are ni 
Rist 7, 


a Ai9 “a 





THE RESULTS OF HIS PEDAGOGY 137 


through the pages of the Acts and his Epistles and 
such names as these greet you, almost every one 
being introduced in some affectionate way: Timothy, 
the man of God; Luke, the beloved physician; Silas 
(Silvanus) the fellow-singer ; Barnabas, ‘‘the good’’; 
Mark, the young; Lydia, the seller of purple; Pris- 
cilla and Aquila, the tent-makers; Sopater of Berea, 
the searcher of the Scriptures; Aristarchus, the 
fellow-prisoner; Secundus of Thessalonica; Gaius of 
Derbe; Tychicus, the amanuensis; ‘T'rophimus; 
Phebe, the helper of many; E;penetus, the first fruit 
in Asia; Mary, the busy; Andronicus and Junias, 
fellow-prisoners; Ampliatus; Urbanus; Stachys; 
Apelles, the approved; Aristobulus; Herodion; Nar- 
cissus; Tryphena; Tryphosa; Persis; Rufus, the 
chosen; Asyncritus; Phlegon; Hermes; Patrobas; 
Hermas; Philologus; Julia; Nereus and his sister; 
Olympas; Lucius; Jason, the courageous; Sosipater; 
Tertius, the amanuensis; Gaius, the host; Erastus, 
the city treasurer; Quartus; Sosthenes, the collabo- 
rator; Stephanas; Fortunatus; Achaicus; Ejpaphro- 
ditus, the fellow-soldier; Onesimus, the slave; Jus- 
tus; Demas, who loved this present world; Archip- 
pus, the minister; Titus, the partner; Lois, the 
grandmother; Kunice, the mother; Crescens; Car- 
pus; Onesiphorus; Eubulus; Pudens; Linus; Clau- 
dia; Artemas; Zenas, the lawyer; Philemon, the be- 
loved brother; Apphia; Epaphras, the bond-servant; 
Apollos, the eloquent; ete. St. Paul reaped one of 
the fruits of faithful teaching: warm and radiant 
friendships. 

As a teacher St. Paul not only made friends; he 
was a seeker after and a teacher of truth. Truth 
was a consuming passion in him. He staked his life 
upon it, consequently he shared the experiences com- 
mon to any enthusiast for truth. Wherever he went 
something happened. Wherever men to-day study 
his Epistles thoughtfully, something happens! 


138 THE PEDAGOGY OF ST. PAUL 


Whether the tables turned for or against him, it 
was always the truth which motivated him. 

At the sequel to the Council of Jerusalem, at An- 
tioch where he ‘‘resisted Cephas to the face,’’ he 
gives as the reason: ‘‘But when I saw that they 
were not pursuing a straightforward course in rela- 
tion to the truth of the Gospel, I said unto Cephas 
before them all,’’* ete. Clashes and controversy 
attended his teaching because the truth was at 
stake! 

1. What he taught interfered with certain com- 
mercial pursuits. Consequently there were clashes 
with soothsayers,® silversmiths,* and craftsmen.* 

2. His teachings aroused the antagonism and 
jealousy of the Jews, in Damascus,’ Jerusalem,® An- 
tioch of Pisidia,’ Iconium,® Lystra,® Thessalonica,*® 
Berea** and other places. [For the truth he was 
stoned, and suffered all manner of hardships.” 

3. His teachings sometimes clashed with estab- 
lished customs.** Conventions did not pervert the 
Apostle from his mission. 

4, What he taught cut across the grain of the 
teachings of the Judaisers who taught that it was 
necessary to conform to the ‘‘works of the law’’ in 
order to be a Christian. Out of such a situation 
came the Epistle to the Galatians. In his plea the 
Apostle cries out: ‘‘So then am I become your 
enemy, by telling you the truth? .. . My little chil- 
dren, of whom I am again in travail .. . I am per- 
plexed about you.’’ * 

®. He would not tolerate schism,” immorality,” 


Saale tel ee opSo70déw, used only here in Paul’s writings. It means 
“to make a straight path” rather than “to walk erect.’’ See Sophocles, 
Greek Lexicon of Roman and Byzantine Period, where this meaning is 
established by use of later ecclesiastical writers. 


3 Acts) 16/18,)19. 10 Acts 17: 5 ff. 

4Acts 19: 23, 24 ff. Acta AT): 15 tr. 

5 Acts 9:19 ff. 12 If Cord 723 £. ab Cor ae pa 
CActe 9.226 1.5.22: 1. > 233 1 ff. 13 Acts 16: 21. 

7 Acts 13:45, 50. 14 Gal. 4: 16-20. 

8 Acts 14: 2, 4, 5. 15I Cor. 1: 10-15; Phil. 1-4, 


9 Acts 14:19. LGD CORD: 


THE RESULTS OF HIS PEDAGOGY 139 


idolatry,” disorder,” idleness,’® among his followers. 
Out of such situations came his Epistles to the 
Corinthians, to the Philippians, and to the Thessalo- 
nians. Because he would not permit any personal 
comfort or ambition of his own to come between him 
and one of his followers, the Epistle to Philemon 
was given to the world. His whole attitude in teach- 
ing might be summed up in his words to the Corin- 
thians: ‘‘I seek not yours but you... . And I will 
most gladly spend and be spent for your souls... . 
If I love you more abundantly am I loved the 
less?’’*° No wonder such results followed! 

Other immediate results of his pedagogy are: 

1. Great masses, crowds, and whole cities were 
influenced : 


*‘And the next sabbath almost the whole city was gath- 
ered together to hear the word of God.’’ (Acts 18: 44.) 

‘But the multitude of the city was divided.’’ (Acts 
14: 4.) 

‘* And with these sayings searce restrained they the mul- 
titudes from doing sacrifice unto them.’’ (Acts 14:18.) 

‘And the multitude rose up together against them.’’ 
(Acts 16: 22.) 

‘‘Set the city on an uproar.’’ (Acts 17:5.) 

**And ye see and hear, that not alone at Ephesus, but 
almost throughout all Asia, this Paul hath persuaded and 
turned away much people, saying that they are no gods, 
that are made with hands.’’ (Acts 19: 26.) 

‘‘All they that dwelt in Asia heard the word of the 
Lord, both Jews and Greeks.’’ (Acts 19:10.) 

‘‘This is the man that teacheth all men everywhere against 
the people, and the law, and this place,’’ (Acts 21: 28) ete. 


2. Perhaps the greatest tribute ever paid to any 
world teacher with respect to the effectiveness of his 
teaching was voiced by the Jews in Thessalonica 
when they said: 


171-Cor,/ 10. 19 If Thess. 1-3. 
fs:.0 Cor Pi. 20 II Cor. 12:14, 15. 


140 THE PEDAGOGY OF ST. PAUL 


‘‘These that have turned the world upside down are come 
hither also.’’ (Acts 17:6.) #4 


3. The pedagogy of St. Paui appealed to the phi- 
losophers of Athens. Upon invitation the Apostle 
met them on their own grounds, quoted from their 
own poets, and proved his point so conclusively that 
there was nothing left for them to do but either to 
accept his teaching or mock him.” 

4. In Ephesus he taught so effectively for over 
two years that 


‘‘Many also of them that had believed came, confessing, 
and declaring their deeds. And not a few of them that 
practiced magical arts brought their books together and 
burned them in the sight of all; and they counted the price 
of them, and found it fifty thousand pieces of silver.’’ 
(Estimated at about $10,000.00.) 2° 


His pedagogy not only touched the conscience, but 
freed the mind from the bondage of superstition. 
But more impressive are the permanent results of 
his pedagogy. 
His influence on early Christian education is para- 
mount. Seeley says: ** 


‘‘The Apostles and Church Fathers were foremost in all 
educational matters. ... They caught the spirit of the 
Master, and sought to instruct the head as well as the heart. 

. Men like Paul, Origen, Chrysostom, Basil the Great, 
and Augustine, did much good, not only in building up the 
church, but also in promoting education, the chief handmaid 
of the church. Indeed all educational progress during the 
early Christian centuries centers about the names of these 
men.”’ 


21 A recent cable dispatch from Salonica, Greece (the Thessalonica of 
Paul’s day) brings the news of the extraordinary honors conferred upon 
Dr. John R. Mott in connection with the laying of the cornerstone of a 
modern Y. M. C. A. building in that city. The building is being erected 
at the intersection of two city thoroughfares, one of which has been 
named “Y. M. C. A. Avenue’? and the other “John R. Mott Street.” Is 
this a confirmation of the permanency of St. Paul’s pedagogy? 

22 Acts 17: 16 ff. 

23 Acts 19:18, 19. 

24 Seeley, History of Education, pp. 101, 102. 


THE RESULTS OF HIS PEDAGOGY 141 


At the head of this succession and next to the 
Master himself stands St. Paul. It was the result of 
his extensive teaching-travels throughout the Roman 
world that a Jewish sect became a world religion. 
His work was so important that some have even 
called him the second founder of the Christian 
church.”> He united the Occident and the Orient by 
bringing to Europe a religion which originated in 
the Orient. In this one way he predetermined the 
history of Europe to the present day. 

Although he was not a personal disciple of Jesus, 
it is unquestionably true that he understood the con- 
tent of the Christian message better than any other 
Apostle, and by the nature of his personality was 
better fitted to interpret it to the world. One-fourth 
of the New Testament is the result of his pedagogy, 
and another fourth was written by one of his com- 
panions, much of which is about him, and gives us 
the only information about him outside of his Ejpis- 
tles. Thus this Apostle of justifying faith and of 
evangelical freedom has become the great teacher 
of nations. ‘‘His wonderful epistles, which far ex- 
ceed in value all the classical literature put together, 
are to this day, as they have been for eighteen cen- 
turies past, an inexhaustible source of instruction 
and comfort, the richest mine of doctrines of free 
grace, an armory against lifeless formalism and 
mechanical obedience to the letter, and the mightiest 
lever of evangelical reform and progress in the 
church.’’ 7° 

Next to Jesus more volumes have been written 
about his life and work than of any other mortal.” 
In the library of the Theological School of Harvard 
University there are more than 2,000 volumes deal- 
ing directly with his life and letters, not to speak 

25 See Cubberley, The History of Education, p. 87. 
tion Gee History of the Christian Church, Vol. I, last sentence in sec- 


7See S. G. Ayres, a NU DREAD DS, on Jesus Christ our Lord. Contains 
narapenten to 5,000 title 


142 THE PEDAGOGY OF ST. PAUL 


of the multitudinous commentaries and histories in 
which the teaching of Paul has an important place. 
On the Epistle to the Galatians alone at least 108 
exegetical commentaries have been written since the 
Reformation.” 

The permanent results of St. Paul’s pedagogy are 
seen also in the lives of influential leaders since his 
time. Augustine, Luther, and John Wesley are re- 
garded as the most potent moral forces (and in a 
sense intellectual as well) in the Church since the 
time of St. Paul. Yet each of them came to their 
own through a critical experience in which a sen- 
tence uttered by St. Paul was the determining fac- 
tor. 

Augustine (354-480 A. D.): According to his Con- 
fessions he was in a garden of the Villa Cassiciacum, 
not far from Milan, in September of the year 396, 
amidst the most violent struggles of the mind and 
heart, when he heard the voice of a child singing, 
‘Take, read!’’ A copy of St. Paul’s Epistle to the 
Romans was lying nearby, which he opened, and his 
eyes fell upon these words, ‘‘Put on the Lord Jesus 
Christ.’? (13:14.) From that time on, his restless 
heart rested in peace. What all his teachers in the 
schools of Madaura and Carthage had not taught 
him, what he had not found on his journeys to Rome 
and Milan, or on his tedious wanderings through the 
labyrinth of carnal pleasures, Manichean mock-wis- 
dom, Academic skepticism and Platonic idealism, St. 
Paul taught him in a sentence. And thus, as Schaff 
says, was wrought ‘‘in the man of three and thirty 
years that wonderful change which made him an in- 
calculable blessing to the whole Christian world, and 
brought even the sins and errors of his youth into 
the service of the truth.’’ *° 

Martin Luther (1483-1546): ‘‘The sudden en- 


28 See Bibliography in Commentaries by Meyer and Burton. 
29 See Schaff, History of the Christian Church, Vol. III, pp. 991, 992, 
for a fuller account, together with valuable references in footnote. 


THE RESULTS OF HIS PEDAGOGY 143 


lightenment, the personal revelation which was to 
change his whole life, came to him when he was read- 
ing the Epistle to the Romans in his cell. . . . It was 
this contact with the Unseen (through this Epistle 
of St. Paul) which fitted Luther for his task as the 
leader of men in an age which was longing for a 
revival of moral living inspired by a fresh religious 
impulse.’’ *° 

John Wesley (1703-1791): ‘‘On the 29th of May 
1738, he found the object of his desire; the coveted 
assurance was received, and a fire destined to light a 
kindred flame over nations and continents was kin- 
dled in his heart. His own account of the event is 
as follows: 


‘*In the evening I went very unwillingly to a society in 
Aldersgate, where one was reading Luther’s Preface to the 
Epistle to the Romans. About a quarter before nine, while 
he was describing the change which God works in the heart 
through faith in Christ, I felt my heart strangely warmed. 
I felt I did trust in Christ, Christ alone, for salvation, and 
an assurance was given me that He had taken away my 
sins, even mine, and saved me from the law of sin and 
death.’’ 


‘‘This was the experience,’’ says Sheldon,* ‘‘ which 
served as the foundation of his great work.’’ Meth- 
odism, the largest and most rapidly increasing Prot- 
estant denomination to-day, is the result. 

Chrysostom gave to St. Paul the glorious name of 
‘“The Heart of the World.’’ If this were true in his 
day it is even more true to-day, for as Jefferson 
says: °° 


‘When he speaks to us, mysterious powers awaken in us. 
He quickens us, kindles us, arouses us to aspire and dream. 
We have to reckon with him as a world force. He is a potent 

30T. M. Lindsay, A History of the Reformation, pp. 203, 204. 


31 Sheldon, History of the Christian Church, Vol. II, p. 46. 
82 Jefferson, The Character of Paul, p. 375. 


144 THE PEDAGOGY OF ST. PAUL 


factor in social evolution. He is one of the determining in- 
fluences in our Western civilization. The prints of his fin- 
gers are on our institutions. His ethical ideals stand in the 
market-place. His ideas are running in our blood. He has 
woven himself into the fiber of our consciences and conduct. 
We are influenced by him even when we are least conscious 
of him. . . . The whole world would to-day be different had 
Saul of Tarsus never lived.’’ 


His present day influence in the world is seen also 
in the tale of figures. The 1924 World Almanac 
gives the following statistics for the religious mem- 
bership of the world: 


Roman ‘Catholie) j.0\. salto 273,500,000 
Orimodox Catholic). i.e ru 121,801,000 
PePOCOSTAN DT ne taki s woken 170,900,000 
POtaL SO RTIS AN) coo wa 566,201,000 
AP OWEN AVE RIV ers are vo sheoutine 15,286,000» 
Mohammedans ...:....... 219,030,000 
BAG e ts eae ee ee peat 135,161,000 
PLING Re eens ee 210,400,000 
Confucianists and Taoists. .301,155,000 
PLICOIBLES ttt iy aie Satna 20,512,000 
PA TLUTISTE cies oles tains ata 136,325,000 
Miscellaneous’... 20... ieee 16,300,000 


From the simple quantitative standpoint Jesus 
and St. Paul influence more people to-day than any 
other world teacher. But here St. Paul reverently 
stands aside and worships the Master Teacher with 
his fellow-Christians, for the supreme end of all his 
pedagogy was simply to interpret Jesus to the world. 
We have seen that he did this with all the art of a 

.83In four years the net gain of Protestantism is 3,900,000, all other 


teligions showing a loss except the Orthodox Catholic (gain 801,000) and 
the Jews (gain 314,000). 


THE RESULTS OF HIS PEDAGOGY 145 


true teacher. The present world unrest evidences a 
nominal rather than a serious interest in what St. 
Paul taught, a superficial rather than a studied ap- 
plication of his teachings. Let any individual or 
group join Augustine, Luther, and Wesley at the 
feet of St. Paul, and he will show them, and all the 
world that will listen, the meaning of and the way 
to the summum bonum. 


CHAPTER X 


A CRITICAL ESTIMATE OF ST. an 
PEDAGOGY 


The purpose of this study has been to bring to- 
oether somewhat more fully than can be easily found 
elsewhere the material for making an estimate of 
St. Paul from a pedagogical standpoint. Having 
gathered this material, an evaluation of it is now in 
order. This evaluation will at least approximate for 
us what place should be assigned to St. Paul in edu- 
cational history. 

This raises the question: What place has been 
given to him in the history of education? The an- 
swer is a brief one: He has been recognized as a 
pupil of the celebrated Gamaliel;* as the second 
founder of the Christian Church;” as one of the 
leaders who ‘‘did much good, not only in building 
up the Church but also in promoting education, the 
chief handmaid of the church.’’* In a word no def- 
inite place has been given him. Perhaps the reason 
for this is that ‘‘the complex environment of his 
time, and the not less complex ideas which his fertile 
and subtile mind expressed, have, it would seem, dis- 
guised from many readers the real Paul.’’* On the 
other hand men have been so interested in his teach- 
ings that they have missed the pedagogy of the 
teacher. St. Paul did not display his art. ‘‘The 
Ideal teacher must have a readiness to be forgotten. 
And what is harder? ... A teacher does not live 

1 Cyclopedia of Education, Monroe. Article ‘‘Gamaliel.” 

2 See Cubberley, The History of Education, -P 87. 


3 Seeley, History of Education, pp. 1 102 
4 Peabody, St. Paul and the Modern, World, Preface, x x. 


A CRITICAL ESTIMATE 147 


for himself but for his pupil and for the truth he im- 
parts.’’° In this sense St. Paul is an Ideal teacher. 
Consequently those interested in St. Paul’s teachings 
have failed to sense his significance as a teacher, 
while those interested in education have not recog- 
nized the pedagogy latent in his teachings. 

This study made entirely from the pedagogical 
point of view would be incomplete without a peda- 
gogical evaluation. 

1. St. Paul’s pedagogy was effective both imme- 
diately and permanently. His pedagogy influenced 
not only a large circle of intimate associates but em- 
braced the bounds of the Roman Empire. Contem- 
porary leaders paid him the unprecedented tribute 
that he had ‘‘turned the world upside down.’’* His 
influence also is permanent. A religion born on 
Oriental soil was projected by his pedagogy into 
Europe, thus uniting the Orient and the Occident, 
and consequently pre-determining the history of Eu- 
rope for all these centuries. Next to the Master 
Teacher his influence is paramount on early Chris- 
tian education. He made explicit in his teachings 
what the Master Teacher had made implicit by his 
life. His pedagogy is preserved in a literature writ- 
ten by himself, in the current language of the people, 
a literature which is unequaled by any other except 
that of which it is a part (the Scriptures). His 
words have a perennial potency. Under his tuition 
Augustine, Luther, Wesley came to their own and 
moved the world. Whenever men to-day sit at his 
feet and consider him seriously, something happens. 
His pedagogy not only spans the centuries, it girds 
the globe. His teachings, together with those of the 
Master Teacher, influence more people to-day than 
any other world teacher who ever lived. 

2. St. Paul practiced many things which modern 


5 Palmer, The Teacher, pp. 25, 26. 
6Acts 17 26. 


148 THE PEDAGOGY OF ST. PAUL 


educators preach. He did spontaneously and nat- 
urally what we seek so studiously to embody. He 
employed the pedagogic arts so effectively both in 
discourse and discussion that many besought and 
followed him with glad and eager hearts. Yet his 
art, like Socrates’, had a blemish. He used the lead- . 
ing question to interrogate his pupil and bring him 
to his viewpoint. He did not seek to inform the in- 
tellect for its own sake, but to move to action. Yet 
his pedagogy was directed to the mind in his ap- 
peals which won interest and captured attention. 
He used various means to probe the consciousness of 
his hearers, appealing by way of perception, apper- 
ception, memory, imagination, judgment, and rea- 
son. He tapped the springs of feeling by words and 
actions, and set streams of worthy acts flowing from 
their lives by inviting imitation and prompting by 
suggestion. The ideas he taught found expression in 
action because they were felt by the pupils. Be- 
cause he appealed to the whole man he received a 
response from the whole man. He stands the test of 
modern standards. 

3. St. Paul was an Educator as well as a Teacher. 
He not only taught well but thought well. His edu- 
cational views are concerned chiefly with the unit and 
the foundation of human society: the home and the 
church. His views of the home are a reflection of 
Hebrew domestic education intensified by a glowing 
Christian consciousness. They are unequaled for 
their completeness and sublimity, although not all 
his views are accepted by modern pedagogy (e. g., 
his view of child nature), nor by modern sociology 
(e. g., the submission of wife to husband). The edu- 
cational function of the church according to Paul is 
to call out the whole man to complete living in the 
supreme adjustment of his personal relation to God 
and man. As a prisoner of his age he offered no 
place in the teaching function of the Church to 


A CRITICAL ESTIMATE 149 


women. While this is a blemish from present stand- 
ards and practice, yet we may infer what his view 
would be if he lived to-day. St. Paul omits refer- 
ence to school education. This aspect of education 
receives our chief attention to-day. Yet his manner 
and methods of teaching find application in school 
education. ‘he modern world would do well to prac- 
tice his ideas of home instruction and aim at an 
achievement of his highly ennobling and practical 
ideals. St. Paul forgot neither man’s social obliga- 
tion nor his civic duties. His views in both cases 
are distinctly pertinent and applicable to present 
day conditions. (See Chapter V.) 

4, His aims as a teacher touched every side of 
man’s nature, and all of them focused in one unique 
central aim, an aim which united religion and educa- 
tion toward the realization of complete manhood in 
this life (and as his teachings further indicate, in 
the life to come), the perfect standard and dynamic 
of which is Christ. If early Christian Education 
may be characterized as ‘‘other-worldly,’’ as it is 
by Graves, this survey of St. Paul’s aims shows that 
his emphasis at least was not one-sided in this re- 
spect. His aim is so all-inclusive that it is in har- 
mony with the combined aims of modern education, 
and it is so central and focused that it puts the em- 
phasis where the modern emphasis is not, and ought 
to be. (See Chapter IV.) In this sense he is a 
prophet to modern education, and his voice may 
well be heeded. 

5. St. Paul’s qualifications as a teacher emerge 
from his teaching career. He understood human 
nature; he knew and embodied what he taught; he 
had a high conception of the teacher’s function; his 
physical presence, though possibly weak, was trans- 
figured by a radiant personality; he had an effective 
voice and a speaking eye; his character i is thoroughly 
human, predominantly positive in quality; his per- 


150 THE PEDAGOGY OF ST. PAUL 


sonality was projected by means of a superior men- 
tal, emotional, and volitional endowment. These 
facts give St. Paul a high rating as a teacher in the 
light of present day standards.’ 

6. St. Paul’s pedagogy was sourced in his train- 
ing; a training to which his race, his home, his 
school, and his wider experiences in Tarsus and the 
Roman world contributed. His traditional Hebrew 
training with its emphasis on religion and morality, 
and pedagogic method (although laboriously me- 
moriter) having given him the teacher’s background 
and technique; the cultural influences in Tarsus 
having awakened in him the teacher’s sense of ap- 
preciation; and his contact with the surge of the 
Roman world having given him the teacher’s vision, 
he was made finally ready for his mission as a world 
teacher by a transforming life experience on the 
road to Damascus. Having been made ‘‘free,’’ he 
henceforth has been a teacher of nations, the 
Apostle of Evangelical Freedom and of Justifying 
Faith. 

‘“Who can calculate the mighty influence of his 
life upon maxims, upon manners, upon literature, 
upon history,—in short upon the whole development 
of humanity!’’ 

What then is St. Paul’s place in educational his- 
tory? Our conclusion follows logically from the 
facts. He is a world teacher of first rank, an edu- 
cator of distinction. Therefore he deserves a con- 
spicuous place in the history of education. 

7See Dushkin, Qualifications of the Ideal Jewish Teacher, in The 
Jewish Teacher, Vol. I, No. 1, January, 1916, pp. 51-61. A standard of 
evaluation based on such authorities as: Palmer, The Ideal Teacher; 
White, School Management, pp. 17-48; Fitch, Lectures on Teaching, Ch. 1; 
Seeley, New School Management, Chs. 1 and 2; Milner, The Teacher, 
Chs. 3-8; Colgrove, The Teacher and the School, Chs. 2-4; Ruediger, 


Agencies for Improving Teachers; McMurray, Elementary School Stand- 
coe Chs. 1, 4, 7, 8, 9, 12; Strayer, Briefer Course in Teaching Process ; 
etc. 


BIBLIOGRAPHY 
SOURCES 
Authentic Sources. 


H KAINH AIA@HKH, Text with critical apparatus. 
British and Foreign Bible Society, London, 1920. 
Prepared by Professor Eberhard Nestle, D. D., 
of Maulbronn. (Text a resultant of a collection 
of three of the principal recensions of the Greek 
Testament which appeared in the latter half of 
the 19th century: Tischendorf, Westcott and 
Hort, and Weiss.) 

The Holy Bible, containing the Old and New Tes- 
taments. American Revision. Nelson, New 
York, 1900. 

Historical: The Acts of the Apostles. 
Chapters 9:1-30, and 13-28. 

Interary: The Epistles of St. Paul. (Ar- 
ranged in their probable chronological 
order.) Note: ‘‘Of the Epistles of St. 
Paul the four most important, Gala- 
tians, Romans, I and II Corinthians, 
are universally acknowledged as genu- 
ine even by the most exacting critics; 
Philippians, Philemon, Colossians, and 
Ephesians are admitted by nearly all 
critics ; the Pastoral Epistles, especially 
I Timothy and Titus, are more or less 
disputed, but even they bear the stamp 
of Paul’s genius.’’ Schaff, History of 
the Christian Church, Vol. I, p. 281. 

Epistles written during the period of his 
missionary activity (45-637) : 


152 THE PEDAGOGY OF S8T. PAUL 


To the Thessalonians. I. 
To the Thessalonians. II. 
To the Corinthians. LI. 
To the Corinthians. II. 
To the Galatians. 
To the Romans. 
Kpistles written during his first imprison- 
ment (63-?) 
To the Philippians. 
To the Ephesians. 
To the Colossians. 
To Philemon. 
Epistles written during his second im- 
prisonment (-657) 
To Titus. 
To Timothy. I. 
To Timothy. IL. 

Legendary and Apocryphal Sources. (For a list of 
these together with manuscripts and dates see 
Schaff, Vol. I, p. 281 ff.) 

The Apocryphal New Testament: being all the 
Gospels, Epistles, and other pieces now extant: 
attributed in the first century to Jesus Christ, 
His Apostles, and their companions, and not in- 
cluded in the New Testament by its compilers. 
Translated and now first collected into one vol- 
ume, with prefaces and tables and various notes 
and references. New York. DeWitt, Publisher. 

Sources on Jewish Education as they are related to 
this subject. The reader is referred to: 

The Babyloman Talmud: Tractate Berakot. 
Translated by Rev. A. Cohen. Cambridge, 
1921. 

Eighteen Treatises from the Mishna. De Sola and 
Raphall. London, 1845. 

Sayings of the Jewish Fathers, Gorfinkle. New 
York, 1918. A popular edition. 

Sayings of the Jewish Fathers, comprising Pirge 


BIBLIOGRAPHY 153 


Aboth and Pereq R. Meir. In Hebrew and Eng- 
lish, with critical and illustrative notes. 
Charles Taylor, Cambridge, 1877. This is con- 
sidered one of the most scholarly attempts to 
translate and comment upon this source. 

Shabbath and Eruvin: Two titles of the Misna or 
Code of the Traditional Laws which were ob- 
served by Scribes and Pharisees in our Blessed 
Saviour Jesus Christ’s time. Translated into 
English with annotations, by W. Wotton, D. D. 
London, 1718. 

Der Babylonischer Talmud, Goldschmidt. Berlin, 
1900. <A scholarly and dependable translation 
of the Talmud into German. 

The Babyloman Talmud, edited by M. L. Rodkin- 
son, 11 Vol. New York, 1900. Not regarded as 
a satisfactory translation. 


SECONDARY AUTHORITIES 


(The Literature on the Life and Work of the Apostle 
Paul is so vast that the reader is referred to the Bibli- 
ographies appended to such articles as A. T. Robertson in 
International Standard Bible Encyclopedia; Orr, Chicago, 
1915, under Paul, the Apostle; and G. G. Findlay, in Hast- 
ings’ Dictionary of the Bible, New York, 1901, under Paul, 
the Apostle. On Jewish Education see Bibliography in 
Swift, Education in Ancient Israel, Chicago, 1919; and 
Bibliography in Jewish Encyclopedia, article on Education 
by Gtidemann, and article on Pedagogies by Grossmann.) 


Abbot, Lyman, Life and Letters of St. Paul. New 
York, 1898. 

Abbot, T. K., Ephesians and Colossians. Scribners, 
1905. In International Critical Commentary 
Series. 

Barclay, The Talmud. London, 1878. 

Baring-Gould, S., A Study of St. Paul. London, 
1897. 


154 THE PEDAGOGY OF ST. PAUL 
Beecher, The Prophets and the Promise. New York, 
1905. 


Beet, 4 Commentary on St. Paul’s Epistles, Ephe- 
stans to Philemon. London, 1895. Second Edi- 
tion. 

Benham, Hebrew Education. London, 1870. 

Betts, How To Teach Religion. New York, 1919. 

Biblical Review, October, 1923. Vol. III, p. 625. 

Blass, Grammar of New Testament Greek. London, 
1911. 

Burrell, Paul’s Companions. New York, 1921. 

Burrell, Paul’s Letters. New York, 1921. 

Burton, Paul’s Epistle to the Galatians. New York, 
1920. In International Critical Commentary 
Series. 

Burton, Moods and Tenses of the New Testament. 
Chicago, 1906. 

Chrysostom, Homilies. In the Nicene and Post- 
Nicene Fathers. First Series. Vol. XI-XTII. 
Schaff, 1899. 

Conybeare and Howson, Life and Epistles of St. 
Paul. Two volumes. New York, 1906. 

Cubberley, The History of Education. New York, 
1920. 

Deissmann, Adolf, Paulus, Eine Kultur-und_ reli- 
gionsgeschichtliche Shizze. Tubingen, 1911. S#. 
Paul, a Study in Social and Religious History. 
English Edition, translated by Strachan. New 
York, 1912. 

Deissmann, Licht vom Osten. Fourth Edition. Tiib- 
ingen, 1923. (English Edition translated by 
Strachan, New York, 1910, from Second Edi- 
tion, Tubingen, 1909.) 

Delitszch, Franz, Jewish Artisan Life im Times 
of Jesus. Translated, B. Pick. New York, 
1885. 

Deutsch, Emanuel, Literary Remains. London, 
1874. 


BIBLIOGRAPHY 155 


Dewey, John, Democracy in Education. New York, 
20 


Dewey, John, Psychology. New York, 1887. 

Dill, Samuel, Roman Society from Nero to Marcus 
Aurelius. London, 1911. 

Driver, Introduction to Literature of Old Testa- 
ment. New York, 1898. 

Du Bois, The Natural Way. New York, 1903. 

Du Bois, The Point of Contact in Teaching. New 
York, 1900. 

Edersheim, Sketches of Jewish Social Life in the 
Days of Christ. Boston, 1876. 

Education Report, U. 8S. Commissioner of: 

1894-95, Vol. Il. Education and the Talmud. N. 
H. Imber, p. 1795-1820. 
1895-96, Vol. I. The Jewish Primer. N. H. Im- 

ber, pp. 701-719. 

Ellicott, Commentary on St. Paul’s Epistles. And- 
over, 1863. 

Encyclopedia Biblica, Article on Education, by Box. 

Encyclopedia Britannica, Articles on Gamaliel and 
Paul. 

Farrar, The Life and Work of St. Paul. New York, 
1896. 


Felkin, Herbart’s Introduction to the Science and 
Practice of Education. Boston, 1900. 

Fisher, Beginnings of Christianty. New York, 
887 


1887. 
Witch, The Art of Securing Attention. New York, 
1883 


Fitch, Lectures on Teaching. 

Gairdner, Helps to the Study of the Epistle to the 
Romans. 

Garvie, Life and Teachings of St. Paul. 1909. 

Gilbert, G. H., The Student’s Life of St. Paul. New 
York, 1910. 

Godet, Commentaries on St. Paul’s Epistles: Ro- 
mans. London, 1892. 


156 THE PEDAGOGY OF ST. PAUL 


Graves, A History of Hducation. Three volumes. 
New York, 1909. 

Greenough, The Apostles of Our Lord. Armstrongs, 
New York, 1904. 

Hall, Adolescence. ‘'wo volumes. New York, 1904. 

Hastings, Dictionary of the Bible. Articles, Paul 
the Apostle, by G. G. Findlay; Feasts and Fasts, 
by Harding; Synagogue, by W. Bacher; Hduca- 
tion, by Kennedy. 

Hausrath, Der Apostel Paulus. Second Edition, 
Heidelberg, 1872, 

Hemsen, Der Apostel Paulus. 

Horne, The Philosophy of Education. New York, 
1906. 

Horne, Psychological Principles of Education. New 
York, 1909. 

Horne, Leadership of Bible Study Groups. New 
York, 1912. 

Horne, Story-Telling, Questioning, and Studying. 
New York, 1916. 

Horne, Jesus the Master Teacher. New York, 1920. 

Howson, The Metaphors of St. Paul. American 
Tract Society, Boston, 1872. 

Humphries, Timothy and Titus. In Cambridge Bible 
for Schools and Colleges. Cambridge, 1897. 
International Standard Bible Encyclopedia. Ed. 
Orr, Chicago, 1915. Articles on Education, 

Pedagogy, School, Teacher, Tutor. 

Iverach, Jas., St. Paul, His Life and Times. New 
York, 1890. 

Jacobsen, Bible Commentary, Vol. II, Acts. New 
York, 1902. 

James, William, Talks to Teachers on Psychology; 
and to Students on Some of Life’s Ideals. New 
York, 1899. 

James, William, Psychology. New York, 1900. 

Jefferson, Chas., The Character of Paul. New York, 
1923. 


BIBLIOGRAPHY 157 


Jewish Encyclopedia. Ed. Singer, New York, 1906. 
Articles on Education, Gamaliel, Jesus ben 
Sira, Moses, Saul of Tarsus, Scribes, Tarsus, 
ete. 

Kent, C. F., The Wise Men of Ancient Israel and 
Their Proverbs. Boston, 1895. 

Kent, C. F., Makers and Teachers of Judaism. New 
Norke boi, 

King, C. F., Personal and Ideal Elements in Educa- 
tion. New York, 1915. 

Lange and De Garmo, Herbart’s Outlines of Educa- 
tional Doctrine., 1909. 

Laurie, 8S. S., Historical Survey of Pre-Christian 
Education. New York, 1900. 

Lewin, Life and Epistles of St. Paul: Two volumes. 
London, 1878. 

Lewit, Darstellung der Theoretischen und Praktts- 
chen Padagogik wm judischen Altertume. Ber- 
lin, 1896. 

Leipziger, H. M., Hducation Among the Jews. New 
York, 1890. Vol. III, No. 6, of Educational 
Monographs published by the New York College 
for the Training of Teachers. 

Lias, Commentary on II Corinthians. Cambridge, 
1897. Cambridge Bible for Schools and Col- 
leges, 

Liddell and Scott, Greek-English Lexicon. Oxford. 
Eighth Edition, 1897. 

Lightfoot, St. Paul’s Epistle to the Galatians. And- 
over, 1899. 

MacDuff, Footsteps of St. Paul. New York, 1890. 

Marcus, S., Die Padogogik des tsraelitischen V olkes. 
Vienna, 1887. 

Matthews, Paul the Dauntless. New York, 1916. 

McGiffert, History of Christianity in the Apostolic 
Age. New York, 1900. 

Meyer, Commentaries on Pauline Epistles. New 
York, 1890. 


158 THE PEDAGOGY OF ST. PAUL 


Milligan, G., Greek Papyri. Cambridge, 1910. 

Milligan, G., St. Paul’s Epistles to the Thessalo- 
mians. London, 1908. 

Milman, History of the Jews. Three volumes. 
Fifth Edition. London, 1883. 

Moffatt, A New Translation of the New Testament. 
New York, 1913. 

Monod, Adolphe, Der Apostel Paulus. (Five Dis- 
courses from the French.) Elberfeld, 1854. 
Monroe’s Cyclopedia of Education. Articles on 
Jewish Education and Gamaliel. New York, 

1911. 

Monroe, Paul, Textbook in the History of Education. 
New York, 1905. 

Moule, Ephesian Studies. London, 1900. 

Moule, Philippian Studies. London, 1902. 

Moule, The Epistle to the Ephesians. Cambridge 
Bible for Schools and Colleges. Cambridge, 
1899. 

SEN From Egyptian Rubbish Heaps. London, 
916. 


Moulton, Grammar of New Testament Greek. Vol. 
I, Prolegomena. Edinburgh, 1908. 

Moulton and Milligan, The Vocabulary of the 
Greek Testament Illustrated from the Papyri 
and Other Non-Interary Sources. New York, 
1914. 

Myers, F’. W. H., St. Paul. London, 1892. 

Neander, History of Planting and Progress of the 
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New York Independent, May 5, 1887. Article, The 
Apostle Paul in the Talmud. 

SMe ae New Translation of the Book of Psalms. 8vo. 

831. 


Palmer, The Teacher. New York, 1908. 
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923. 


BIBLIOGRAPHY 159 


Polano, The Talmud: Selection from the Contents of 
That Ancient Book, Its Commentaries, Teach- 
ings, Poetry, Legends. Philadelphia, 1896. 

Ramsay, Sir William, St. Paul the Traveler and 
Roman Citizen. Third Edition. New York, 
1898. 

Ramsay, Sir William, The Church in the Roman Em- 
pire. New York, 1894. 

Ramsay, Sir William, The Cities of St. Paul: Their 
Influence on His Life and Thought. London, 
1907. 

Ribot, Psychology of the Emotions. New York, 
1903. 


Robertson, Epochs in the Life of St. Paul. New 
York, 1909. 

Robertson, Grammar of the Greek New Testament 
on the Light of Historical Research. New York, 
1914. 

Robertson and Plummer, Commentary on I Corin- 
thians. International Critical Commentary 
Series. New York, 1911. 

Rosenau, Jewish Education; Historical Survey. 
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Greek Testament. New York, 1903. 

Sanday, Commentary on Romans. International 
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Schaff, Nicene and Post-Nicene Fathers. First Se- 
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160 THE PEDAGOGY OF ST. PAUL 


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Stade, Geschichte des Volkes Israel, Band Il. Ber- 
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Stifler, The Epistle to the Romans. New York, 1897. 

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1902. 


BIBLIOGRAPHY 161 


Trench, sal of the New Testament. London, 
1891 


Vincent, ‘Epistle to Philippians and to Philemon. 
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New York, 1906. 

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Fourth Edition. Berlin, 1901. 

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ment. Edition VIII. Andover, 1869. 

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Young, Analytic Concordance. New York, 1899. 


4 
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THE PEDAGOGY OF ST. PAUL 
ANALYTIC SUMMARY 


I. Introduction 
1. The problem of the present study 
2. The justification of the present 
study . 
3. The methed pursued i in the pres- 
ent study 


II. The Sources of St. Paul’s a : 
1. Racial Influences. (Chapter I.) 
1) The history and literature of 
Hiswraceny 
2) ae gerne qualities of his 


2) The Baneeuneal ideal of his 


race 
4) The educational leaders of 
his race 
1) The pedagogy of 
Moses ; : 
2) The pedagogy of the 
Priests : 
3) The pedagogy of the 
Psalmists } ‘ 
4) The pedagogy of the 
Prophets : : 
5) The pedagogy of the 
Seribes Bey ahi 
6) The pedagogy of the 
Wise . 


5) The Lerncaace of this influ- 
ence, 


164 


THE PEDAGOGY OF ST. PAUL 


2. Domestic Influences 


1) The responsibility of parents 
as teachers 

2) The duty of children as 
pupils . : : 

3) The home as a school . : 

4) The method of  instruc- 
tion 

5) The sionificance of this influ- 
ence 


3. Scholastic Influences. ‘(Chapter 


ioe Pas 

1) The mental atmosphere of 
the first century : 

2) The preéminence of the 
teacher ; : : 

3) ThelIdealteacher. . 

4) The teacher’s function . 

5) The various classes of 
DULL ihe 

6) The aim of instruction | : 

7) The method of instruction 

8) The Rabbinic College 

9) Gamaliel as a teacher . 


10) Significance of this influ- 


ence 


4, Cultural Influences’ 


1) The variety of these influ- 
ences. 

2) The cosmopolitan atmos- 
phere of Tarsus 

3) The educational advantages 
of Tarsus . 

4) His contact with Greek lit- 
erature 

5) Significance of these influ- 
ences 4 


5. Summary . 


THE PEDAGOGY OF ST. PAUL 


III. The Qualifications of St. Paul as a 
Teacher. (Chapter ITI.) 


His claims to be a teacher . 

His career as ateacher . 

His knowledge of men . 

His knowledge of his subject. . 

His conception of the teacher’s 
function Ch ry art pair ; 

His personality 

His character . : 

His mental equipment . 

His emotional endowment 

His volitional qualities . 


. Summary . 


IV. St. Paul’s Aims as a Teacher (Chap- 
ter LV.) ; 


bet 
Ne 


An educational aim defined . 
His aims partly summarized 
His aim central and unique 
His aim compared to Rousseau’s 
Place of religion in education 
His aim compared to medieval 

ideal patie : 
His aim many- sided 

1) The moral aim 

2) The social aim . 

3) The intellectual aim 

4) The spiritual aim . 

5) The volitional aim 

6) The emotional aim 

7) The tsa te aim |. 
Summary . : 
Additional note 


V. St. Paul’s Educational Views. (Chap- 
ter V.) Nauta 


Ay 


Education ; in the home 


166 THE PEDAGOGY OF ST. PAUL 


1) Relation of parents and chil- 
dren: 
2) Pedagogy of home instruc- 
tion : 
3) Child nature and discipline 
2. Teachers who are not teachers 
3. The individual’s function in so- 
ciety 
4, The individual’s relation to the 
state ; 
1) The duty and nature of citi- 
zenship : 
2) The source and nature of 
civil authority . 
3) The form of government and 
patriotism . 
5. The church as an educational in- 
stitution ‘ 
1) The church and the state 
2) The educational mission of 
the church . ; 
3) The function of teachers in 
the church 
4) His attitude toward women 
as teachers ; 
6. Summary . 


VI. Psychological Elements in St. Paul’s 

Appeal as a Teacher . 
1. The method and purpose of this 

study. (Chapter VI.) ; ; 
2. His appeal to the intellect . 

1) Interest and attention . 

2) Perception : 

3) Memory . 

1) Apperception 
4) Imagination hia ho 
5) Judgement and reason . 


THE PEDAGOGY OF ST. PAUL 


3. His appeal to the feelings. ee 
ter VII.) 
1) The place of the feelings i in 
education 
2) Characteristics of his emo- 
tional endowment 
3) How he shaped his appeals 
to the feelings and the na- 
ture of the response 
4) Summary. Veahoae 
4. His appeal to the will . 
1) His appeal through the feel- 
ings. ; 
2) His appeal to imitation 
3) His appeal by suggestion 


VII. The Pedagogical Methods of St. Paul. 
(Chapter VIII.) . 
1. A typical example of the discourse 
method . 
1) Adaptation 
2) Aim . ; 
3) Selection of materials . 
4) Presentation . 
5) Association 
6) Illustration 
7) Appheation 
2. Other examples of the discourse 
method . 
3. A typical example of the discus- 
sion method... ; 
1) The group. 
2) The point of contact 
3) Statement of question. . 
4) Selection of materials— 
Presentation . 
1) By deduction 
2) By induction 


168 THE PEDAGOGY OF ST. PAUL 


3) By ee sates Renennreiel 
4) OUMMAary sw. ot ibe aa 
VIII. The Results of St. Paul’s ances 
(Chapter IX.) . 136 
1. Immediate Results... jan. og he 
1) His associates Lag 
2) His controversies for the 
truth’s sake 137 
3) His clashes with existing 
conditions . 138 
4) His Epistles .. 139 
5) His influence in the Roman 
PV OUACL on maean ities 139 
6) His influence on different 
classes . ’ é oe 
2. Permanent results . 140 
1) His influence on early Chris- 
tian education . 140 
2) His influence on the history 
of Kurope . . 141 
3) His influence on literature . 141 


4) His perennial influence in 
the history of the church 142 
5) His present day influence . 144 


3. Significance of theseresults . . 145 

IX. A Critical Estimate of St. Paul’s Peda- 
gogy. (Chapter X.) . 146 

1. Restatement of purpose of this 
study . 146 

2. Tis apa a place i in the history of 
Education . 146 

3. A critical evaluation of his peda- 
gogy inthe light of . 147 


1) The results of his pedagogy 147 
2) His pedagogical methods 
and psychological appeals 148 


THE PEDAGOGY OF ST. PAUL 


3) His educational views . 
4) His aims as ateacher . 
5) His qualifications as a 
teacher 
6) The sources of his pedagosy 
4, Conclusion. 


X. Bibliography 


TE eBOUrCes +7. : 
2. Secondary Authorities . 


THE END 


169 


148 
149 


149 
150 
150 


151 
151 
153 





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